Commentary on Ezra Nehemiah Ester Job and Psalms, Commentary 5 · Psalm 78
PSAL. LXXVIII.
MAſchil of Aſaph] Ode didaſcalica Aſaphi. The ſix firſt verſes are procemial, wooing attention from the dignity, difficulty, antiquity, certainty, &c. of the matter in this Pſalm diſcourſed on, containing an abſtract of the whole Pentateuch, and acquainting us with the ancient way of preaching, which was an hiſtoricall narration of the miraculous mercies that God had from time to time conferred upon his people, their hatefull abuſe of his benefits, and their puniſhments thereupon. This is to be ſeen in ſundry Pſalmes, in St. Stephens Sermon, Act 7. and St. Pauls, Act. 13. & eſt ſane valde venerandum iſt…d ſancta antiquitatis …; This is a very venerable momment of holy antiquity, and teacheth us the right uſe of hiſtory, quae dicta eſt foreign ſaith Plato.
Verſ. 1. Give ear O my people to my Law] i. e. To my Doctin, which hath its name in Hebrew from darting it into the ſoul; and theſe are the Pſalmiſts words in Gods name, calling for utmoſt attention.
Incline your ears, &c.] Lay them cloſe to my lips, that no parcel of this ſacred language fall to the ground by your default, foreign, A…rizate, auribus h…rite, Receive it into your ears; yea, draw up the ears of your mind to the ears of your bodies, that one ſound may peirce both, Act. 2.14. Iſa. 55.3. Hear and give ear, be not proud, for the Lord hath ſpoken it, Jer. 13.15.
Verſ. 2. I will open my mouth in a parable] I will ſpeak freely and plainly (I will open my mouth, Mat. 5.2. Act. 10.34.) and yet acutely and accurately, See Pſal. 49.4. with the Note.
I will utter dark ſayings of old] Heb. I will wel-out (as from a ſpring or fountain) dark or ſharp ſayings, tranſacted and recorded of old, but of good uſe for ever. Difficulty doth not diſcourage, but rather whet on heroick ſpirits to a more diligent inquiry. Aben-Ezra noteth here, that verſe 9. The children of Ephraim, &c. is a parable, and verſe 25. Man did eat Angels food, is a riddle, or dark ſaying.
Verſ. 3. Which we have heard and known] Hearing and ſeeing are the two learned ſenſes, whereby knowledge, yea life, entreth into the ſoul, Prov. 2.2, 10. Iſa. 55.3.
And our Fathers have told us] Have delivered down to us from hand to hand, whetting upon us the written word, Deut. 6.7. and adding thereunto, for explication, many other things fit to be known.
Verſ. 4. We will not hide them from their children] The manifeſtation of the ſpirit is given to every man to profit withall, 1 Cor. 12.7. neither is any one born, (much leſs born again) for himſelf; but muſt be as uſefull as may be in his Generation,
Paulum ſ…pultae diſtat i…ertiae
Celata virtus. —Hor.
The praiſes of the Lord] The praiſe-worthy acts of God for his people, and againſt their enemies; for theſe two are not ſundred, Phil. 1.28.
Verſ. 5. For he eſtabliſhed a teſtimony in Jacob, &c.] Leſt any ſhould attribute too much to ancient traditions, and to ſhew that Antiquity muſt have no more authority than what it can maintain; the Pſalmiſt here (as afterwards the Prophet Eſay) calleth them, to the Law, and to the Teſtimonies; for if any ſpeak not according to this word, it is becauſe there is no light in them, Iſa. 8.26.
Verſ. 6. Who ſhall ariſe and declare them] i. e. Succeed their Parents both in their place and office of teaching their poſterity; not ſuffering the truth which is after godlineſs, (Tit. 1.1.) to fall and fall in the ſtreets, Iſa. 59.14, 15. or if it do, raiſing it up again, and reſtoring it to their utmoſt.
Verſ. 7. That they might ſet their hope in God] Summa legis divinae & ſcopus, this is a brief of the Bible, viz. to beleeve in God and obey his law; both which men ſhall the better do, if they forget not his works.
Verſ. 8. And might not be as their Fathers] Fathers are not alwaies to be followed,Cicero Epiſt. Ezek. 20.18, 19. He zealouſly affected his Fathers, but not well, who ſaid, I will follow them ſicut bos armentum, e…iamſi …uant, though I fall with them.
A ſtubborn and rebellious Generation] Aver ſatrix & irritatrix.
A Generation that ſet not, &c.] Double-minded men, unſtable in all their wayes, Jam. 1.8. having religionem ephemeram, as Beza ſaid of Balduin, that Ecebolius the ſecond.
And whoſe ſpirit was not ſtedfaſt with God] As was that Martyrs who ſaid, Though you may pluck the heart out of my body, yet you ſhall never pluck the truth out of my heart. The Heavens ſhall ſooner fall, ſaid Another, than I will forſake the Truth I have once received.
Verſ. 9. The children of Ephraim being armed, &c.] This the Rabbines interpret of eight thouſand Ephraimites, who would needs break priſon, as it were, out of Egypt (before the time that God had ſet for their deliverance thence) and ſeize upon Paleſtina the promiſed Land; but with evill ſucceſſe; for they were ſlain by the men of Gath, to the great grief of their Father Ephraim, 1 Chron. 7.21, 22, 23. and to the increaſe of their ſervitude in Egypt, Exod. 1. This is hiſtoria Caballica. See R. Solomon on thoſe words, Exod. 15.14. the people ſhall hear and be afraid; ſorrow ſhall take hold on the inhabitants of Paleſtina, who remembring what a ſlaughter they once made of theſe Ephraimites, ſhall fear the juſt revenge of that cruelty. Others interpret this text by Judg. 1.29. and ſome by 2 King. 17. with Hoſ. 10.6, 7, 8, &c. but this to mee ſeemeth likelieſt. Theſe are ancient things, and of ſuch the Pſalmiſt promiſeth to treat, verſ. 2, 3.
Being armed and carrying bows] Truſting to their own ſtrength, and warlike preparations; and chuſing rather to be counted temerarious than timorous.
Turned back in the day of battel] Carnal confidence ſeldome comes home, otherwiſe than weeping.
Verſ. 10. They kept not the Covenant, &c.] And ſo betrayed themſelves into the hands of divine juſtice, they were worthily worſted. See 2 Chron. 15.2.
And refuſed walk in the law] They were ſet upon it, and would not be ruled by their Father Ephraim, or any other that counſelled them to the contrary; and haply ſaid the like to them that Archidamus did to his over-daring ſon, Aut viribus adde, aut animis adime, Either adde to thy forces, or abate of thy courage.
Verſ. 11. And forgat his works and his wonders] Forgetfulneſs is a grave; & ingrato quicquid donatur, deperditur, all is loſt that is conferred on an ungratefull perſon.
Verſ. 12. Marvellous things did he, &c.] Whereof they were eye-witneſſes, and therefore could not plead ignorance, or excuſe. The Hebrew hath it, a marvel, or a miracle, collectivè.
In the field of Zoan] Corruptly called afterward Tan and Tanis; Ptolom. Strabo.a populous and principall City of Egypt even in Iſaiahs time, chap. 19. one hundred and eighty furlongs from Memphis, ſaith Joſephus; there Moſes wrought his miracles.
Verſ. 13. He divided the Sea] Making it fordable for them, and fixing thoſe fluid waters, like ſtone walls on each hand of them, whiles they paſſed thorough with eaſe and ſafety. Every main affliction is our Red-ſea; which while it threats to ſwallow, preſerveth us.
Verſ. 14. In the day-time alſo he led them with a cloud] This cloud not only conducted them, but alſo compaſſed them in on every ſide, both to keep them from the parching heat of the Sun, and to ſave them from the ſight and violence of their enemies, Exod. 13.21. A figure of Gods guidance of his Church, and protection over the ſame, Iſa. 4.5. Neh. 9.9.
Verſ. 15. Hee clave the rocks] And ſet them abroach, both that in Rephidim, Exod. 17. and the other in Cadeſh, Num. 20. Moſes Nehamides, on Exod. 17. ſaith, that the old Jew-doctors held that the Rock of Rephidim not only yeelded waters like a river all thoſe forty years wherein they were in the wilderneſs, but followed them alſo there whitherſoever they went. This agreeth well with that of the Apoſtle St. Paul. 1 Cor. 10.4. who ſweetly allegorizeth this hiſtory.
As out of the great deeps] i. e. In great abundance. Rocks ſooner yeeld fire than water; but what cannot God do?Ad … uſque.
Verſ. 16. He brought ſtreams alſo out of the Rock] Idem enuntiat per Epexege…i, ad miraculi magnitudinem oſtendendam. The ſame again, to ſet forth the greatneſs of the miracle. This was a ſtanding miracle, as was alſo the pillar of cloud, the pillar of fire, and the Manna.
Verſ. 17. And they ſinned yet more againſt him] The better he was to them, the worſe were they toward him; as if God had hired them to be wicked; and this was ordinary with them, and is ſtill amongſt us. Oh the divine patience!
By provoking the moſt High in the wilderneſs] In terra arida ubi Deo indies indigebant, ibi peccabant, ſaith Aben-Ezra here. This was another aggravation of their ſin.
Verſ. 18. And they tempted God in their hearts] In their hearts firſt, but afterwards alſo with their lips. The Pſalmiſt here ſtriketh at the root of their wickedneſs.
By asking meat for their luſt] Not for their neceſſity (that had been more excuſable, Prov. 6.30.) but to ſatisfie their inordinate appetite, to gratify their licoriſh palat.
Verſ. 19. Yea they ſpake againſt God] Their villanous and foul thoughts bliſtered and brake out at their lips.
Can God furniſh a table?] This was a blaſphemous queſtion. God can do more than he will; but whatſoever he will do, that ſhall be done, and nothing can hinder it. Lord, if thou wilt, thou canſt make …i…e clean, ſaid he in the Goſpel. And this was better than that of the other, who ſaid, If thou canſt do any thing, help us, Mar. 9.
Verſ. 20. Behold he ſmote the Rock, &c.] And ſo ſhewed his power; we cannot deny it; but now for his will.
Can he give bread alſo, &c.?] They ſhould have ſaid, will he ſerve our luſts? but that they were aſhamed to ſay.
Can he provide fleſh for his people?] i. e. Dainty and delicate fleſh, ſuch as is that of Quailes, meat for a King; for they carryed their cattle out of Egypt with them; and ſo they could not be without ordinary fleſh, too good for ſuch unthankful miſcreants.
Verſ. 21. Therefore the Lord heard this, and was wroth] Efferbuit, excanduit. Anger is a kind of fire, a boyling of the blood about the heart, thorough deſire of revenge. But fury is not in mee, ſaith God, Iſa. 27.4. If anger be aſcribed unto him, as here, it is an expreſſion fitted to our apprehenſion, becauſe he doeth that which angry men uſe to do, viz. chide, and ſmite for ſin; but all in a way of juſtice, and without the leaſt perturbation.
So a fire was kindled] It began to ſmoak and burn.
And anger alſo came up] Aſcended, i. e. Flamed, for anger beginneth at the heart, and then commeth up into the brain, face, noſtrils.
Verſ. 22. Becauſe they beleeved not in God] As faith is a radicall and complexive grace, ſo is unbeleef a radicall ſin, a teeming vice, Heb. 3.12. a wel-ſpring of wickedneſs; Many ſins are bound up in it, as Cicero ſaith of Parricide.
And truſted not in his ſalvation] i. e. In his ſaving promiſes.
Verſ. 23. Though he had commanded the clouds] Though he had ſerved them as never Prince was ſerved in his greateſt ſtate, yet all ſerved not turn.
And opened the doors of heaven] Rupturas nubium raining down upon them plenty of Manna; ſo that it was not hunger, but humour that ſet them a luſting.
Verſ. 24. And had rained down Manna upon them] Manna ſignifieth, what's this? whereunto in the Allegory anſwereth, This is my body. Or, according to others, it ſignifieth a prepared portion, prepared by God, ſo that they might preſently eat of it, though they might grinde, or pun, or bake, or boil it alſo, they might do any thing with it, as they might with meal; whence it is here called the corn of heaven, that is, a ſeed which was unto them in ſtead of corn.
Verſ. 25.Pan de nobles Hiſpan. Man did eat Angels food] Heb. the bread of the mighty. (Angells are called mighties, Iſa. 10.34. Rev. 18.21.) ſuch delicate bread as might beſeem Angels to eat, if they did eat any at all; ſuch as the Poets fain to be their Nectar, and Ambroſia. Or, the bread of the mighty, ſc. that mightily ſtrengthened them.
He ſent them meat to the full] Heb. Meat taken in hunting; ſo called, becauſe dainty as veniſon, or, quia ſemper ambulabant, & in via quaſi eam venabantur, ſc. Joſh. 1.11.Aben-Ezra.
Verſ. 26. He cauſed an Eaſt-wind to blow] Pergere, to go, to paſs away, and to give place to the South-wind.
And by his power, hee brought in the South-wind] That it might bring in the Quails.Lib. 10. c. 23. Now Pliny writeth, that Quails, though they love to flye with the wind becauſe of their heavy bodies and ſmall ſtrength, yet not with the Southwind, becauſe it is moiſt and ſo more heavy than the Northwind, which therefore they rather delight in. And if this be true, here's another miracle, faith an Expoſitour, that theſe Quailes were brought in by that wind, which when it bloweth, they commonly reſt and hide themſelves.
Verſ. 27. He rained fleſh alſo upon them as duſt] Dapibus illos compluit. This he had done once afore for them. See Exod. 16. with Numb. 11. their unbeleef therefore and impatiency this ſecond time was the more hainous.
Verſ. 28. And he let it fall in the midſt of their camp] A dayes journey on each ſide, and about two cubits above the earth, Num. 11.31. in ſuch abundance, that Moſes could not beleeve it were poſſible to be done, though all the fiſh in the Sea ſhould be gathered together, and turned into fleſh. …ib.
Verſ. 29. So they did eat and were filled] But better they had faſted. Many eat that on earth, which they muſt d…geſt in hell; theſe here were murthering ….
He gave them their own deſire] They were heard, ad voluntatem, non ad utilitatem. Deus ſaepe dat ira… quod negat propitius. Gods gifts to a graceleſs man are giftleſs gifts; and he had better a great deal be without them.
Verſ. 30. They were not eſtranged from their luſt] Satiated they were, but not ſatisfied. It is as eaſie to quench the fire of Aetna, as the thoughts ſet on fire by luſt.
Verſ. 31. The wrath of God came upon them] Heb. Aſcended, as a flame, which the bigger it groweth, the higher it getteth.
And ſlew the fatteſt of them] Thoſe that had glutted and ſtuffed themſelves like a wool-pack, being nitida & bene curata cute pingues, fat and fair-liking.
And ſmote down the choſen men of Iſrael] Or, The young men, who by a haſty Teſtament bequeathed that new name Kibroth hattaanah, that is, the graves of luſt, to the place they lay buried in.
Verſ. 32. For all this they ſinned ſtill] They utterly loſt the fruit of their calamities; which godly men hold a very great loſs.
And beleeved not] Neither mercies nor croſſes duly affected them.
Verſ. 33. Therefore their dayes did he conſume in vanity] So that they never ſaw the promiſed land, for the which they came out of Egypt; but their carkaſſes fell in the wilderneſs. Who knoweth, ſaith a Reverend man, whether God purpoſe not to wear out this preſent Generation that hath been defiled with the ſuperſtition of the land, that we may not ſee the good that he will bring upon this Church?
And their years in trouble] Or, in terrour, for they were in continuall fear of Gods wrath, of their enemies round about; of wild beaſts, fiery Serpents, &c.
Verſ. 34. When he ſlew them, then they ſought him] Fictis ſcilicet, quibuſdam & fucatis pollicitationibus, with a few diſſembled devotions. So many now,Plin. Ep. 26. l. 7. when deadly ſick, will be wondrous good. Nuper me amici eujuſdem languor admonuit, optimos eſſe nos dum infirmi ſumus. As Iron is very ſoft and malleable whiles in the fire, but ſoon after returneth to its former hardneſs; ſo many, whilſt afflicted ſeem very well affected, but afterwards ſoon ſhew what they are. William R…fus in a fit of ſickneſs at Gloceſter vowed upon his recovery to ſee all vacancies in the Church furniſhed; which he did, but with ſo great adoo, as ſhewed that having eſcaped the danger, he would willingly have deceived the Saint, ſaith the Chronicler.Dan. Hiſt. fol. 58. In the ſweating-ſickneſs here in England, ſo long as the ferventneſs of the Plague laſted, there was crying, Peccavi, peccavi, the Miniſters were ſought for in every corner; You muſt come to my Lord, you muſt come to my Lady, &c. but this laſted with many little longer than the diſeaſe; ſo deceitfull is mans heart, and deſperately wicked. Moſt men are nailed to the earth (ſaith One well) as Siſera was by Ja…l; and will not ſo much as lift up their eyes to Heaven, unleſs it be as Hogs do, who go nodling down; and rooting in the earth all their life, and never look upward, till being ready to be killed, they are laid flat upon their back and forced; ſo theſe, till wraſtling with the pangs of death, they are faſtened to their ſick beds, &c.
And they returned] but they gave but the half-turn; they turned not even unto God with all their heart, as Joel 2.12.
And enquired early after God] Heb. Manicabant ſive aurorizabant Deum, aurora velut anticipata; they were up and at it by peep of day.
Verſ. 35. And they remembred] Miſery is the beſt art of memory. But this remembrance of God was but as letters written in the ſand, or as a picture drawn on the Ice, that long continueth not; 'twas but a flaſh, and while they were in a good mood; 'twas but as Nebuchadnezzars dream, which he had ſoon forgotten. They remembred God, lingua non corde, with the tongue, but not with the heart. as Aben-Ezra here gloſſeth. They gave God a meſſe of fair words, calling him Rock, Redeemer, &c. but he is not to be ſo courted and complemented, Goats may be fed with leaves, but God is not mocked.
Verſ. 36. Nevertheleſs they did flatter him with their mouth] They looked pittifully, as the Fox caught in a gin doth, but it is only to get out; they ſpake God fair, as the Devil in the Goſpel did our Saviour, but it was only to be rid of him. They worſhiped him, as the Indians do the Devil, that he may do them no hurt. The Latine word Colo, to worſhip, is by ſome derived of the Greek word foreign to flatter, and the Engliſh word flatter, from the Greek foreign to worſhip. Sure it is that many mens devotion is meer diſſimulation.
And they lyed unto him] ſc. Whiles they called him Rock Redeemer, and all was but from the teeth outward; which how much God abhorreth as a ludibrious devotion, ſee Jer. 3.4, 5. And here is ſaid to be the middle of the Pſalter; for hither to the Hebrews reckon one thouſand two hundred ſixty and three verſes; and as many they note to be yet left in the Second part.
Verſ. 37. For their heart was not right with him] It was ſtill the old heart, without any ſincere change; and that can never hold out the hardſhip of Holineſs, but will deviate and falſifie: The Rack may make it roar, the Rod flutter, but all is in Hypocriſie. An Hypocrite would couſen God of Heaven if he could tell how.
Neither were they ſtedfaſt,] See verſ. 8.
Verſ. 38. But he being full of compaſſion] Not ſtanding upon terms, not taking advantages; a ſin-pardoning God, whoſe Mercy rejoyceth againſt (or glorieth over) Judgement, Jam. 2.13. it is of his mercy that we are not conſumed, Lam. 3.22. if he ſhould deal with us in ſtrict juſtice, Et delicta noſtra ad calculos vocare, there were no abiding by it, Pſal. 130. & 143.
Yea many a time turned he his anger away] With patience and pity, he overcame their provocations, although they tempted him ten times, that is very often, Numb. 14.20.
And did not ſtir up all his wrath] Heb. he multiplied to turn away his wrath, Strenue curavit ut cohiberet iram ſuam, he let fall ſome drops of his wrath, but would not ſhed the whole ſhower of it.
Verſ. 39. For he remembred that they were but fleſh] i. e. Frail and feeble, full of ſin and miſery. (See Gen. 6.3.) altogether unable to grapple with Gods wrath.
A wind that paſſeth away, &c.] Et in ſuis reciprocationibus evaneſcens. For Winds neither return thither whence they blow, nor yet paſs from one coaſt to another, but are waſted in the middle of the World, by the force of the Sun, and by their own motion, as Ariſtotle concludeth in his Diſcourſe concerning Meteors. Now, what is man (ſaith Nazianzen) but ſoul and ſoyl, breath and body; a puffe of Wind the one, a pile of Duſt the other, no ſolidity in either?
Verſ.Exclamatio pa…hetica. 40. How oft did they provoke him in the Wilderneſs?] Ten times at leaſt in the firſt two years, Num. 14. & 19. What then in all the reſt? Quis fando poſſit enacrare tot rebelliones. From the very day they came out of Aegypt, they were alway contending againſt the Lord, as Moſes telleth them, when he was taking his leave of them, Deut. 31.
And grieve him in the Deſart] Where they were at his mercy, and at his immediate finding.
Verſ. 41. Yea they turned back and tempted God] They did it afreſh, and after ſome reſolutions and ſhort-winded wiſhes of doing better.
And limited the holy one] Deſignarunt, they preſcribed to him, and ſet him his bounds which he muſt not paſs; as Popilius the Roman Embaſſadour drew a Circle round about King Antiochus, and bade him give anſwer ere he ſtirred out of it, for he would be put off no longer. Now God is limited, when as either his power is queſtioned, as verſ. 20. or his will circumſcribed, as if he were bound to ſerve mens luſts, or means appointed him whereby hee muſt work, and not otherwiſe.
Verſ. 42. They remembred not his hand] Forgetfulneſs is the root of rebellion and of all vice,Seneca. as the Genevists well note here. Eaten bread is ſoon forgotten, Nihil citius ſeneſcit quam gratia.
Nor the day when he delivered them] viz. From Pharaoh, but ſo ſoon as they had ſucked the Honey, they deſpiſed the flower.
Verſ. 43. How he had wrought his ſigns in Aegypt] That Stage of Wonders. See verſ. 12.
In the field of Zoan] A great City in Aegypt; whereof read Eſ. 19.11.13. & 30.4. Ezek. 30.14. Joſephus Antiq. lib. 1. cap. 9. See verſ. 12.
Verſ. 44. And had turned their rivers into bloud, &c.] Seven of thoſe Ten Plagues of Aegypt are here inſtanced, to aggravate the forgetneſs and perfidy of the Iſraelites. Good-turns aggravate unkindneſſes, and out offences are increaſed by our obligations.
And their flouds that they could not drink] Ʋſ que adeo ut aqua potabiles totam, alioqui ſtagnantem Aegyptum, deficerent. The Rabbines ſay (but who told them,Midras T… ling. I know not) that out of the ſame veſſel an Aegyptian drank bloud, and an Iſraelite water.
Verſ. 45. He ſent divers ſorts of Flies amongſt them] Miſcellam muſcarum venenatarum, venemous Flies, and flying Serpents, whoſe poyſon and ſting did even corrupt the Land, Exod. 8.24. The Greek rendreth it foreign, the Dog-fly.
Verſ. 46. He gave alſo their increaſe unto the Caterpiller] Together with the Graſhopper, Exod. 9. Gods great army, Joel 2.
And their labour] i. e. The fruits of the earth, which they had laboured for; they loſt both their Husbandry, and their Harveſt.
Verſ. 47. He deſtroyed their Vines with hail] Heb. He killed, Quia plànta habes animam vegetativam, ut Job 14.8. ſaith Kimchi.
And their Sycamore trees with froſt] Or, with great hailſtones mingled with fire, running along and catching, Exod. 9.24. Confer Rev. 16.21.
Verſ. 48. He gave up their Cattel alſo to the Hail] Moſes ſaith men alſo, who were brained and burned by it.
Verſ. 49. By ſending evil Angels amongſt them] i. e. Some meſſengers of his wrath and diſpleaſure, whether good or evil Angels it skills not.
Verſ. 50. He made a way to his anger] Heb. He weighed a path, recompenſing their unjuſt ſtifneſs with his juſt Judgements, and proceeding in his anger from lighter plagues to that heavieſt of all the reſt, the ſlaying of all the flower of Aegypt in one night, verſ. 51.
Verſ. 51. And ſmote all the firſt-born in Egypt] Certo peſt is genere perniciociſſimo & acutiſſimo. The Rabbins ſay, that in each houſe was a dead corps, viz. the Chief…ain of the Family, whether there were a firſt-born in it or not, Exod. 12.30.
In the Tabernacle of Ham] Who was the Father of Mizraim, the founder of the Aegyptians, Gen. 10. who vainly boaſted that they were foreign,Her. lib. 2. as ancient as their Land. Herodotus the Author of that Story, tels us alſo of a certain great Town in Aegypt called Chemmim, from Cham likely.
Verſ. 52. But made his own people to go forth like ſheep] i. e. Tuto & lente, ſoftly and ſafely, as Gen. 33.13. tending them with all tenderneſs, and providing for their neceſſities.
Verſ. 53. And he led them on ſafety, ſo that they ſeared not] Or, if they did, it was without cauſe; Cur enim metuat hominem homo in ſinu Dei poſitus.
Verſ. 54. And he brought them to the border of his Sanctuary] i. e. Of Judaea, which Country he had conſecrated to himſelf for the place and chief ſeat of religion: whence it is called, the holy Land. It had been a loathſome Land, Ezra 9.11. filled with filthineſs from corner to corner, but now otherwiſe. How it was afterwards again polluted, ſee Iſa. 1.21, 22, 23.
Even to this mountain] Moriah, whereon ſtood the Temple: or, to this mountainous Country of Judea.
Which his right hand, &c.] See Pſal. 44.3.
Verſ. 55. He caſt out the Heathen alſo before them] i. e. In their ſight, and for their ſake.
He divided them an inheritance by line] Not a material Line, but Mathematical,Geneb. ſaith an interpreter; whereby we may perceive that the way of making Maps was anciently in uſe among the Hebrews.
And made the Tribes of Iſrael, &c.] Notwithſtanding all their former provocations. See that none render evil for evil to any man, but ever follow (by Gods example) that which is good, both amongſt your ſelves, and toward all men, 1 Theſ. 5.15.
Verſ. 56. Yet they tempted and provoked, &c.] Neither Gods Judgements on their enemies, nor his Mercies to themſelves, could keep them within the bounds of obedience; but in a Land of uprightneſs they would deal unjuſtly, and not behold the Majeſty of the Lord, Iſa. 26.10.
Verſ. 57. But turned back, &c.] They had a kind of willingneſs and velleity, a kinde of wambling, as one ſpeaketh, but it boyled not up to the full height of reſolution for God.
They were turned aſide like a deceitful bow] Non ſemper feriet quodc… que minabitur arcus, but a deceitful bow, that turneth back into belly, as we ſay, will be ſure to deceive the Archer, though he level his eye and his arrow never ſo directly to the Mark, and think with himſelf to hit it. Lo, ſuch a falſe rotten bow is mans deceitful heart; and hence the arrows of his purpoſes and promiſes vaniſh oft in the air as ſmoke.
Verſ. 58. For they provoked him to auger with their high places] After the manner of the Heathens; yet with a good intention as they called it; becauſe God is to be every where worſhiped. But this was againſt an expreſs law, Deut. 14. Exod. 20.
Verſ. 59. When God heard this] Sin cryeth aloud in Gods ears, though it be never ſo cloſely and cunningly carried.
And greatly abhorred Iſrael] As appeareth all along the book of Judges, whereof this verſe is a ſummary.
Verſ. 60. So that he forſook the Tabernacle of Shiloh] Whither it had been brought from Gilgal, and where it had reſted a long while, but was forſaken of God when once idolized, 1 Sam. 4.
The Tent which he placed amongſt men] Which was a very great condeſcenſion, Iſa. 66.1. Confer Joh. 1.14. Pro. 8.31.
Verſ. 61. And delivered his strength — his glory, &c.] i. e. His Ark which is elſewhere called the ſtrength of God, 1 Chron. 16.11. 2 Chron. 6.41. and the glory of God, Pſal. 26.8. & 63.3. becauſe out of it he was wont to declare his power and glory, and to make himſelf viſible after a ſort.
Verſ. 62. He gave his people alſo unto the ſword] ſc. Of the Philiſtines, who ſlew thirty thouſand of them in one battel, 1 Sam. 4. they loſt him and themſelves too; the Ark having been a far better defence to them than the Palladium to the Trojans.
Verſ. 63. The fire conſumed] The fire of warlike force, which quickly licketh up all, and layeth waſte.
And their Maidens were not given in marriage] Heb. Praiſed, as they wont to be at their weddings with nuptiall ſongs, and Epithalamia's, which the Hebrews call Hillulim, and the bride-chamber, Beth-halulah, the houſe of praiſe.
Verſ. 64. Their Prieſts fell by the ſword] Hophni and Phineas did, 1 Sam. 4.11. both in one day, as had been foretold, 1 Sam. 2.34.
And their Widdows made no lamentation] As being themſelves either kild with grief, as Phineas his wife, or carryed captive. Here were ingentia, beneficiae, flagitia, ſupplicia.
Verſ. 65. The Lord awaked, as one out of ſleep] Humanitus dictum; the Philiſtines haply had ſuch bald conceits of him, that either hee ſlept; or if awake, that he was overcome with wine.
Verſ. 66. And he ſmote his enemies in the hinder parts] viz. With emrods, 1 Sam. 5.6, 9, 12. infami podicis ignominia affecit illos, he puniſhed them, as we do puny-boyes on their poſteriours.
Verſ. 67. Moreover he refuſed, &c.] He would dwell no longer at Shiloh, which was in the Tribe of Ephraim.
Verſ. 68. But choſe the Tribe of Judah] He choſe it for his love, and then loved it for his choice. The word Tribe we borrow from the Romans, who at firſt divided the multitudes into three parts, called thereof Tribes. The Hebrew name ſignifieth a rod or ſcepter, and fitly agreeth to Judah.
Verſ. 69. Like high palaces] Not places, as ſome books abſurdly have it. Like the earth, There ſhall be a Church to the Worlds end.
Verſ. 70. He choſe David alſo] God chuſeth not as man doth, 1 Cor. 1.26. yet Alexander the great advanced Abdolominus a poor Gardiner to be King in Sidon.
And took him from the ſheep-folds] The art of feeding cattle, and the art of ruling men are ſiſters, ſaith Baſill.
Verſ. 71. From following the …es] So Saul from ſeeking Aſſes, Agathocles from making pots,Hiſt. tripart. lib. 9. Valentinian …, &c. Pla…illa called upon her husband Theodoſius the Emperour, to remember from what mean eſtate God had called him to the higheſt honours, foreign.
Verſ. 72. So he fed them, &c.] See verſ. 70. He was not malus vir bonus pr… ceps (as is ſaid of our Richard the third) but every way accompliſhed, and active for the good of his ſubjects.