Part 73
13. Levites - Chusing rather to confess their ignorance than vainly to pretend to more knowledge than they had: wherein they shew both humility, and serious godliness, that they were more careful to learn their duty than to preserve their reputation.
15. Mount - The mount of Olives, which was next Jerusalem, and stored with olive-branches, and probably with the rest: for these trees seem to have been planted hereabouts principally, for the use of the city in this very feast, which, though, long neglected, should have been celebrated every year. And this place seems to be here designed as the most eminent place, being put for any place near to the several cities of Judah, where these branches were to be procured.
17. Done so - So, as to the manner and circumstances. They never kept this feast so joyfully, having not only the same causes of rejoicing which they formerly had, but special causes to increase their joy; they never kept it so solemnly and religiously: for whereas at other times, only the first and last day of that feast were celebrated with an holy convocation, now there was an holy convocation, and the people assembled, and attended upon the reading of the law, every day of this feast.
The people keep a solemn fast, ver. 1-3. The Levites bless God for his goodness to them and their fathers, ver. 4-8. In Egypt and in their journey out of it, ver. 9-12. On mount Sinai, ver. 13, 14. And their journey toward Canaan, ver. 15-18. In the wilderness, ver. 19-21. In driving out the Canaanites, ver. 22-26. In hearing their prayer when in trouble, ver. 27-31. They confess their sin, ver. 32-37. And seal a covenant with God, ver. 38.
1. Now - The next day, but one after the feast of tabernacles, which begun on the fourteenth day, and ended on the twenty second, for their consciences having been fully awakened and their
hearts filled with grief for their sins, which they were not allowed to express in that time of publick joy; now they resume their former thoughts, and recalling their sins to mind, set apart a day for solemn fasting and humiliation.
2. Separated - From all unnecessary society with the Heathens, and particularly from those strange women whom some of them had married. For though Ezra had done this formerly, yet, it seems, there were some criminals, without his knowledge, or, these were some new delinquents, that since that time had fallen into the same error, and shewed the truth of their repentance by forsaking their beloved sins, and dearest relations.
3. Book of the law - As they did before, giving them the sense of what they read. Fourth part - For three hours; there were twelve hours in their day, probably they began after the morning sacrifice, and continued their work till the evening sacrifice. The work of a fast-day is good work. We should endeavour to make a day's work, a good day's work of it.
4. Stairs - Upon such stairs, or pulpits, as the Levites used to stand upon, when they taught the people. But they stood upon several pulpits, each of them teaching that part of the congregation which was allotted him, or praying, or blessing God with them. Loud voice - Thereby testifying their deep sense of their sins and miseries, and their servant, and importunate desire of God's mercy.
13. Good statutes - The moral and judicial precepts were all founded on natural equity. And even the ceremonial were tokens of God's goodness, being types of gospel-grace.
17. Made - Designed, and resolved to do so, Num. xiv, 4, and therefore they are said to do so, as Abraham is said to have offered up Isaac, Heb. xi, 17, because he intended to do it.
22. Divide - The Heathen nations, whom God in a great measure destroyed, and the remainders of them he dispersed into corners; that whereas before the Israelites came, they had large habitations, now they were cooped up, some in one town, and some in another, in the several corners of their land, while the Israelites dwelt in a large place, and had the possession of their whole land, some few and small parcels excepted.
32. Mercy - He adds mercy, because the covenant in itself was not a sufficient ground of hope, because they had so basely broken it. God was discharged from keeping it, and therefore they fly to God's free and rich mercy for relief.
33. Thou art just. &c. - It becomes us, when we are under the rebukes of providence, be they ever so sharp, or ever so long continued, still to justify God, and to own we are punished less than our iniquities deserve.
37. Yieldeth much, &c. - We plow, and sow, and labour, and thou givest thy blessing to our endeavours; and yet in a great measure this is not for ourselves, as formerly it was, but for our kings, to whom we pay heavy tributes. Dominion - Pressing or forcing both us and our beasts to go and to do what they please.
38. Sure covenant, &c. - It was sealed and left upon record, that it might be a witness against them, if they dealt deceitfully.
The names of those who set their seal to the covenant, ver. 127. An account of those who consented thereto, ver. 28-31. They engage to adhere to the temple service, ver. 32-39.
1. Sealed - Both in their own names, and in the name of all the rest. It may seem strange that Ezra doth not appear among them. But that might be because he was prevented, by some sickness, or other extraordinary impediment. It is true, we meet with Ezra after this, at the dedication of the wall of Jerusalem, chap. xii, 36, and therefore he was then freed from this impediment, whatsoever it was.
29. Their nobles - The commonality agreed with the nobles in this good work, great men never look so great, as when they encourage religion and are examples of it: and they would by that, as much as any thing, make an interest in the most valuable of their inferiors, who would cleave to them closer than they can imagine. Observe their nobles are called their brethren; for in the things of God, rich and poor, high and low meet together. They cleave - They ratified what the others had done in their names, declaring their assent to it.
31. People of the land - The Heathens. On the sabbath - They that covenant to keep all the commandments of God, must particularly covenant to keep the sabbath holy. For the profanation of this is a sure inlet to all manner of profaneness.
The rulers and men drawn by lot dwell at Jerusalem, ver. 1, 2. Their names, numbers and families, ver. 3-19. The cities and villages that were peopled by the rest, ver. 20-36.
1. To dwell - That the buildings of the city might be compleated, and the safety of it better provided for.
2. Blessed - Because they denied themselves, and their own safety and profit for the publick good; for this city was the butt of all the malicious plots of their enemies; and for the present it was rather chargeable than beneficial to its inhabitants.
3. Province - Of Judea, which was now made a province. Israel - The generality of the people of Israel, whether of Judah, or Benjamin, or any other tribe. These he calls Israel rather than Judah, because there were many of the other tribes now incorporated with them; and because none of the tribes of Israel, except Judah and Benjamin, dwelt in Jerusalem.
9. Overseer - The captain of their thousand. 16. Outward - For those things belonging to the temple and its service, which were to be done without it, or abroad in the country, as the gathering in of the voluntary contributions, or other necessary provision out of the several parts of the land.
17. To begin - In the publick and solemn prayers and praises, which were constantly joined with the morning and evening sacrifice, at which the singers were present, and praised God with a psalm or hymn which, this man began.
21. The Nethinims dwelt in Ophel - Which was upon the wall of Jerusalem, because they were to do the servile work of the temple: therefore they were to be posted near it, that they might be ready to attend.
24. Was, &c. - Or, on the king's part, to determine civil causes and controversies between man and man, by the laws of that kingdom; between the king and people; as in matters of tribute, or grievances.
36. Divisions - Or, for the Levites (those who were not settled in Jerusalem) there were divisions, places appointed for them, and distributed among them. Thus were they settled free and easy, tho' few and poor. And they might have been happy, but for that general lukewarmness, with which they are charged by the prophet Malachi, who prophesied about this time and in whom prophecy ceased for some ages, 'till it revived in the great prophet.
The chief of the priests and Levites that came up with Zerubbabel, ver. 1-9. The succession of the chief-priests, ver. 1021. The eminent Levites, ver. 22-26. The wall dedicated, ver. 2743. The offices of the priests and Levites settled, ver. 44-47.
1. Priests - The chief of the priests, the heads of those twenty four courses which David appointed by divine direction, 1 Chron. xxiv, 1-19. And whereas there were twenty four, and here but twenty-two, and ver.
12, &c. only twenty, the reason of this difference may be, because two of the twenty four courses were extinct in Babylon, and two of the persons here named, ver. 2, 5, Hattush, and Maadiah, may be omitted in the account of the posterity of these, ver. 12, &c. because they had no posterity. Ezra - Either this was another Ezra, or if it were the same mentioned Ezra vii, 1, he lived to a great age; which may well be supposed, considering his great sobriety, and his great piety to which God promised long life, and withal the special providence of God continuing him so long in such a season, wherein the church of God did greatly need his help and counsel.
8. Moreover, &c. - He was to see, that the psalms of thanksgiving were continually sung in the temple, in due time and manner.
10. Jeshua - Here follows a catalogue of the Jewish high-priests; which was the more necessary, because their times were now to be measured, not by the years of their kings as formerly, but by their high-priests.
12. Priests - As their fathers were priests in the days of Joshua, so in the days of Joiakim the son of Joshua, the sons of those persons executed the priesthood in their father's steads, some of their fathers probably being yet living, and many of them dead.
22. Darius - Darius Noehus; and so this Jaddua might be father to him who was in the days of Darius Codomanus, and of Alexander the Great.
27. The wall - Of the city itself, which is here dedicated to God, and to his honour and service, not only upon a general account, by which we ought to devote ourselves, and all that is ours, to God; but upon a more special ground, because this was a place which God himself had chosen, and sanctified by his temple and gracious presence, and therefore did of right belong to him; whence it is often called the holy city. And they restored it to God by this dedication, withal imploring the presence, and favour, and blessing of to this city by solemn prayers, and praises, and sacrifices,
wherewith this dedication was accompanied. Places - To which they were now retired after that great and general assembly, chap. 8, 9, & 10. chap. viii, 1 &c.
30. Purified themselves - They that would be instrumental to sanctify others, must sanctify themselves, and set themselves apart for God, with purity of mind and sincerity of intention.
31. Princes - And half of the people with them. The wall - For the wall was broad and strong, and so ordered that men might conveniently walk upon it. Right hand - Towards the south and east.
39. Stood still - Waiting, as also their brethren did, that they might go together in due order into God's house, there to perfect the solemnity.
43. The children rejoiced - And their hosanna's were not despised, but are recorded to their praise. All that share in public mercies, ought to join in public thanksgivings.
44. Rejoiced - For the eminent gifts and graces which they observed in many of them: for the great benefit which they had now received by their ministry: and for the competent provision which hereby was made for them, that so they might wholly wait upon their office. The sure way for ministers to gain an interest, in the affections of their people, is to wait on their ministry, to spend their whole time, and thought, and strength therein.
45. The ward - That ward, or charge, which God had prescribed to them. And in particular the charge of purification, of taking care that no unclean person or thing should enter into the house or courts of the Lord.
47. Sanctified - They set apart the first-fruits and tithes from their own share, and devoted them to the use of the Levites. And so did the Levites by the tithe of the tithes. Thus they all conscientiously paid their dues, and did not profane those things which God had sanctified, nor take them into their own common use. When what is contributed for the support of religion, is given with an eye to God, it is sanctified, and will cause the blessing to rest upon the house, and all that is therein.
The Israelites are separated from the mixt multitude, ver. 1-3. Nehemiah cleansed the chambers of the temple, ver. 4-9. He recovers and secures the portion of the priests and Levites, ver. 10-14. Contends with the nobles concerning the sabbath, and takes care for the due observance of it, ver. 15-22. Restrains them from marrying strange wives, ver. 23-31.
1. That day - Not presently after the dedication of the wall and city, but upon a certain day, when Nehemiah was returned from the Persian court to Jerusalem, from which he had been absent for some considerable time, in which some errors and abuses had crept in. Not come - Not be incorporated into the common-wealth of Israel, nor be joined with any Israelite in marriage.
3. Multitude - All the heathenish people with whom they had contracted alliance. 4. Eliashib - The high-priest. Chamber - Of the chambers, the high-priest having the chief power over the house of God, and all the chambers belonging to it. Tobiah - The Ammonite, and a violent enemy to God's people.
5. Prepared - By removing the things out of it, uniting divers small chambers into one, and furnishing it for the use of Tobiah when he came to Jerusalem: whom he seems to have lodged there, that he might have more free communication with him.
6. But, &c. - Eliashib took the occasion of my absence to do these things. Came I - From Jerusalem; where he had been once and again.
8. Grieved me - That so sacred a place should be polluted by one who in many respects ought not to come there, being no priest, a stranger, an Ammonite, and one of the worst of that people; and that all this should be done by the permission and order of the high-priest.
10. Not given - Which might be either, 1. from this corrupt high-priest Eliashib, who took their portions, as he did the sacred chambers, to his own use, or employed them for the entertainment of Tobiah, and his other great allies. Or, 2. from the people, who either out of covetousness reserved them to themselves, contrary to their own solemn agreement, or were so offended at Eliashib's horrid abuse of sacred things, that they abhorred the offering and service of God, and therefore neglected to bring in their tithes, which they knew would be perverted to bad uses. Fled - To his possession in the country, being forced to do so for a livelihood. 11. Contended - I sharply reproved those priests to whom the management of those things was committed, for neglect of their duty, and breach of their late solemn promise. Why, &c. - You have not only injured men in with-holding their dues, but you have occasioned the neglect of God's house and service. Gathered - To Jerusalem from their several country possessions. Set - Restored them to the exercise of their office.
12. Bought - Out of the respect which they had to Nehemiah, and because they saw they would now be applied to their proper uses.
13. Faithful - By the consent of those who knew them. Such he now sought out the more diligently, because he had experience of the perfidiousness of the former trustees.
16. Jerusalem - The holy city, where God's house was; and where the great judicatories of the nation were. So this is added as an aggravation of their sin, that it was done with manifest contempt of God and man.
17. Nobles - Their chief men and rulers; whom he charges with this sin, because though others did it, it was by their countenance or connivance: probably too by their example. If the nobles allowed themselves in recreations, in idle visits and idle talk on the sabbath day, the men of business would profane it by their worldly employments, as the more justifiable of the two.
19. At the gates - Out of a diffidence in those, to whom the keeping of the gates was committed. 22. Cleanse - Because the work they now were set upon, though common in its nature, yet was holy in design of it, and had respect unto the sabbath: and, because the day in which they were to do this was the sabbath-day, for the observation whereof they were obliged to purify themselves. Gates - The gates of the city; not daring to trust the common porters, he commits the charge of them upon the sabbath-days, to the Levites, to whom the care of sanctifying the sabbath did properly belong. Mercy - Whereby he intimates, that though he mentioned his good-works, as things wherewith God was well-pleased, and which he had promised to reward, yet he neither did, nor durst trust to their merit, or his own worthiness, but, when he had done all, he judged himself an
unprofitable servant, and one that needed God's infinite mercy to pardon all his sins, and particularly those infirmities and corruptions which adhered to his good deeds.
25. Cursed - Caused them to be excommunicated and cast out of the society of God's people. This and the following punishments were justly inflicted upon them, because this transgression was contrary both to a plain law of God, and to their own late solemn covenants. Smote - I caused to be beaten with stripes, according to the law, Deut. xxv, 2, such whose faults were most aggravated; to whom he added this punishment over and above the former. Plucked off - Or, shaved them. The hair was an ensign of liberty among the eastern nations; and baldness was a disgrace, and token of slavery and sorrow.
28. And one, &c. - Said by Josephus to be that Manasses, who by Sanballat's interest procured liberty to build the Samaritan temple in mount Gerizim; to which those priests who had married strange wives, or been otherwise criminal, betook themselves, and with, or after them, others of the people in the same or like circumstances. Chased - From my presence and court, from the city and temple, and from the congregation and church of Israel.
31. For good - This may well be the summary of our petitions. We need no more to make us happy but this.
NOTES ON THE BOOK OF ESTHER
BOTH Jews and Christians have generally supposed Mordecai to be the writer of this book, which shews the care of God even over those Israelites, who were still scattered among the Heathens. It is the narrative of a plot to cut off all the Jews, disappointed by a wonderful concurrence of providences. The name of God is not found in this book: but the, finger of God is, directing so many minute events for the deliverance of his people. The particulars are very encouraging to God's people, in the most difficult and dangerous times. Here we are told how Esther came to be queen, and Mordecai to be great at court, chap. 1, 2. How Haman obtained an order for the destruction of the Jews, chap. 3. The distress of the Jews thereupon, chap. 4. The defeating of Haman's plot against Mordecai, chap. 5-7. The defeating of his plot against the Jews, chap. 8. The care taken to perpetuate the memory of this, chap. 9, 10.
Ahasuerus feasts his great men, ver. 1-9. Sends for his queen, who refuses to come, ver. 10, 11. He divorces her, ver. 12-22.
1. Ahasuerus - Many suppose this to be Darius Hystapas, for his kingdom was thus vast, and he subdued India, as Herodotus reports: and one of his wives was called Atossa, differing little
from Hadassah, which is Esther's other name, Esth ii, 7. Provinces - So seven new provinces were added to those hundred and twenty mentioned, Dan. vi, 1.
2. Sat - Was settled in the peaceable possession of it. Shushan - The chief or royal city. Shushan might be the proper name of the palace, which thence was given to the whole city. Here the kings of Persia used to keep their courts in winter, as at Exbatana in summer.
4. Many days - Making every day a magnificent feast, either for all his princes, or for some of them, who might come to the feast successively, as the king ordered them to do. The Persian feasts are much celebrated in authors, for their length and luxury.
6. Beds - For in those eastern countries, they did not then sit at tables as we do, but rested or leaned upon beds or couches.
8. The law - According to this law which the king had now made, that none should compel another to drink more than he pleased. How does this Heathen prince shame many, that are called Christians, who think they do not make their friends welcome, unless they make them drunk, and under pretense of sending the health round, send the sin round, and death with it!
9. Women - While the king entertained the men. For this was the common custom of the Persians, that men and women did not feast together.
12. Refused - Being favoured in this refusal by the law of Persia, which was to keep mens wives, and especially queens, from the view of other men.
13. The times - The histories of former times, what princes have done in such cases as this was. 14. Saw - Who had constant freedom of access to the king, and familiar converse with him: which is thus expressed, because the Persian kings were very seldom seen by their subjects. Sat - Who were his chief counsellors and officers.
18. Contempt - Contempt in the wives, and thereupon wrath in the husbands; and consequently strife in families.
The virgins of the kingdom are gathered together, ver. 1-4. And Esther with the rest, ver. 5-8. She finds favour with the king's chamberlain, ver. 9-11. The manner of preparing the virgins, and bringing them to the king, ver. 12-14. Esther pleases him, who makes her queen, ver. 15-20. Mordecai discovers a conspiracy against the king, ver. 21-23.
3. Keeper - Of all the women, both virgins and concubines: only the virgins he himself took care of, as requiring more care and caution, and the concubines be committed to Shaashgaz, ver. 14, his deputy. Purification - That is, to cleanse them from all impurities, to perfume, and adorn, and every way prepare them for the king: for the legal purification of the Jews he never regarded.
7. Esther - Hadassah was her Hebrew name before her marriage; and she was called Esther by the king after it.
9. Pleased - Because she was very beautiful, therefore he supposed she would be acceptable to the king; and by the Divine power, which moveth the hearts of men which way he pleaseth.
10. Shew it - Lest the knowledge hereof should either make her contemptible, or bring some inconvenience to the whole nation; but there was also an hand of God in causing this to be concealed, for the better accomplishment of that which he designed, though Mordecai was ignorant of it.
13. Desired - For ornament, or by way of attendance. And it should be observed, that every one whom the king took to his bed, was his wife of a lower rank, as Hagar was Abraham's, so that it would have been no sin or dishonour to Esther, though she had not been made queen.
19. Sat - By office, as one of the king's guards or ministers; being advanced to this place by Esther's favour.
Haman offended at Mordecai, resolves to destroy all the Jews, ver. 1-6. He obtains an order from the king, to have them all slain on one day, ver. 7-11. This order is sent throughout the kingdom, ver. 12-15.
1. Agagite - An Amalekite of the royal seed of that nation, whose kings were successively called Agag. All the princes - Gave him the first place and seat, which was next to the king.
2. But, &c. - Probably the worship required was not only civil, but Divine: which as the kings of Persia arrogated to themselves, so they did sometimes impart this honour to some of their chief favourites, that they should be adored in like manner. And that it was so here, seems more than probable, because it was superfluous, to give an express command to all the kings servants, to pay a civil respect to so great a prince, which of course they used, and therefore a Divine honour must be here intended. And that a Jew should deny this honour, is not strange, seeing the wise Grecians did positively refuse to give this honour to the kings of Persia themselves, even when they were to make their addresses to them: and one Timocrates was put to death by the Athenians for worshipping Darius in that manner.
4. To see - What the event of it would be. For, &c. - And therefore did not deny this reverence out of pride, but merely out of conscience.
6. Scorn - He thought that vengeance was unsuitable to his quality. Destroy - Which he attempted, from that implacable hatred which, as an Amalekite, he had against them; from his rage against Mordecai; and from Mordecai's reason of this contempt, because he was a Jew, which as he truly judged, extended itself to all the Jews, and would equally engage them all in the same neglect. And doubtless Haman included those who were returned to their own land: for that was now a province of his kingdom.
7. They cast - The diviners cast lots, according to the custom of those people, what day, and what month would be most lucky, not for his success with the king (of which he made no doubt) but for the most effectual extirpation of the Jews. Wherein appears likewise both his implacable malice, and unwearied diligence in seeking vengeance of them with so much trouble to himself; and God's singular providence in disposing the lot to that time, that the Jews might have space to get the decree reversed.
11. The silver - Keep it to thy own use; I accept the offer for the deed.
15. The city - Not only the Jews, but a great number of the citizens, either because they were related to them, or engaged with them in worldly concerns; or out of humanity and compassion toward so vast a number of innocent people, appointed as sheep for the slaughter.
The Jews fast and mourn, ver. 1-3. Esther is informed of the design, ver. 4-9, Mordecai presses her to intercede with the king, ver. 10-14. She desires all the Jews to keep a solemn fast, ver. 1519.
1. Cry - To express his deep sense of the mischief coming upon his people. It was bravely done, thus publickly to espouse a just cause though it seemed to be a desperate one.
2. Sackcloth - Lest it should give the king any occasion of grief and trouble. But what availed, to keep out the badges of sorrow unless they could have kept out the causes of sorrow too? To forbid sackcloth to enter unless they could likewise forbid sickness, and trouble, and death?
4. To clothe - That so he might be capable of returning to his former place, if not of coming to her to acquaint her with the cause of his sorrow.
11. Inner court - Within which, the king's residence and throne was. Not called - This was decreed, to maintain both the majesty, and the safety of the king's person; and by the contrivance of the greater officers of state, that few or none might have access to the king but themselves and their friends. I have not been called, &c. - Which gives me just cause to fear that the king's affections are alienated from me, and that neither my person nor petition will be acceptable to him.
14. From another place - This was the language of strong faith, against hope believing in hope. Who knoweth - It is probable God hath raised thee to this honour for this very season. We should every one of us consider, for what end God has put us in the place where we are? And when an opportunity offers of serving God and our generation, we must take care not to let it slip.
16. Fast - And pray; so as you use to do, leave off your common dinners by day, and suppers at night, and eat and drink no more than mere necessity requires; that so you may give yourselves to constant and fervent prayers. Maidens - Which she had chosen to attend upon her person, and were doubtless either of the Jewish nation, or Proselytes. Which is not, &c. - Which may belong, either
1. to the thing only, that as they did fast, so she would. Or, rather, 2. to the time of three days and three nights; for so she might do, though she went to the king on the third day. For the fast began at evening, and so she might continue her fast three whole nights, and two whole days, and the greatest part of the third; a part of a day being reputed a day in the account of scripture, and other authors: of which see on Matt. xii, 40. Yea, she might fast all that day too: for it is probable she went not to the king 'till he had dined; when she supposed she might find him in the most mild and pleasant humour, and then returned to her apartment, where she fasted 'till the evening.
Esther finding favour with the king, invites him and Haman to a banquet, ver. 1-5. She invites them to a second, ver. 6-8. Haman makes a gallows for Mordecai, ver. 9-14.
2. Held out - In testimony that he pardoned her presumption, and was ready to grant her petition. Touched - In token of her thankful acceptance of the king's favour, and of her reverence and submission.
3. It shall be given - God in his providence often prevents the fears and outdoes the hopes of his servants. To the half of the kingdom - A proverbial expression: that is, nothing in reason shall be denied.
4. Haman - Whom she invited, that by shewing such respect to the king's great favourite, she might insinuate herself the more into the king's affection; and, that if she saw fit, she might then present her request to the king.
6. Of wine - So called, because it consisted not of meats, which probably the king had plentifully eaten before, but of fruits and wines; which banquets were very frequent among the Persians.
8. Tomorrow - I will acquaint thee with my humble request. She did not present her petition at this time, but delayed it 'till the next meeting; either because she was a little daunted with the king's presence, or, because she would farther engage the king's affection to her, and would also intimate to him that her petition was of a more than ordinary nature: but principally by direction of Divine providence, which took away her courage of utterance for this time, that she might have a better opportunity for it the next time, by that great accident which happened before it.
9. Nor moved - To shew how little he feared him, and that he had a firm confidence in his God, that he would deliver him and his people in this great exigency.
10. Refrained - From taking present vengeance upon Mordecai, which he might easily have effected, either by his own, or any of his servants hands, without any fear of inconveniency to himself. But herein God's wise and powerful providence appeared, in disposing Haman's heart, contrary to his own inclination, and making him, as it were, to put fetters upon his own hands.
12. Am I - Thus he makes that matter of glorying which was the occasion of his utter ruin. So ignorant are the wisest men, and subject to fatal mistakes, rejoicing when they have most cause of fear, and sorrowing for those things which tend to joy and comfort.
13. Availeth - Gives me no content. Such torment did his envy and malice bring upon him. Sitting - Enjoying that honour and privilege without disturbance, and denying me the worship due to me by the king's command. Thus tho' proud men have much to their mind, if they have not all to their mind, it is nothing. The thousandth part of what Haman had, would give a modest, humble man, as much happiness as he expects to receive from anything under the sun. And Haman as passionately complains, as if he was in the lowest depth of poverty!
14. Fifty cubits - That it may be more conspicuous to all, and thereby be more disgraceful to Mordecai, and strike all Haman's enemies with a greater dread of despising or opposing him.
Providence recommends Mordecai to the king's favour, ver. 13. Haman is constrained publickly to honour him thro' the city, ver. 4-11. His friends foretell his doom, ver. 12, 13, He goes to the banquet, ver. 14.
1. Sleep - How vain are all the contrivances of foolish man against the wise and omnipotent God, who hath the hearts and hands of kings and all men perfectly at his disposal, and can by such trivial accidents (as they are accounted) change their minds, and produce such terrible effects. Were read - His mind being troubled he knew not how, nor why, he chuses this for a diversion, God putting this thought into him, for otherwise he might have diverted himself, as he used to do, with his wives or concubines, or voices and instruments of musick, which were far more agreeable to his temper.
3. Nothing - He hath had no recompence for this great and good service. Which might either happen through the king's forgetfulness; or through the envy of the courtiers; or because he was a Jew, and therefore odious and contemptible.
4. Haman - Early in the morning, because his malice would not suffer him to sleep; and he was impatient 'till he had executed his revenge; and was resolved to watch for the very first opportunity of speaking to the king, before he was engaged in other matters. Outward court - Where he waited; because it was dangerous to come into the inner court without special license, chap. iv, 11.
6. Man - He names none, because he would have the more impartial answer. And probably knew nothing of the difference between Haman and Mordecai. Thought - As he had great reason to do, because of the favour which the king had shewed to him above all others.
8. Royal apparel - His outward garment, which was made of purple, interwoven with gold, as Justin and Cartius relate.
12. Gate - To his former place; shewing that as he was not overwhelmed by Haman's threats, so he was not puffed up with this honour. Cover'd - In token of his shame and grief for his unexpected disappointment, and for the great honour done to his abhorred adversary, by his own hands, and with his own public disgrace.
13. Wise men - The magicians, whom after the Persian manner he had called together to consult upon this strange emergency.
14. To bring - Who was now slack to go thither, by reason of the great dejection of his own mind.
Esther petitions for her life, and the lives of her people, ver. 14. She tells the king that Haman is the man who designed her ruin, ver. 5, 6. By the king's order, he is hanged on the gallows he had prepared for Mordecai, ver. 7-10.
3. My life - It is my only request, that thou wouldst not give me up to the malice of that man who designs to take away my life. Even a stranger, a criminal, shall be permitted to petition for his life. But that a friend, a wife, a queen, should have occasion to make such a petition, was very affecting.
4. Sold - By the cruelty of that man who offered a great sum to purchase our destruction. Countervail - His ten thousand talents would not repair the king's loss, in the customs and tributes which the king receives from the Jews, within his dominions.
5. Who, &c. - The expressions are short and doubled, as proceeding from a discomposed and enraged mind. Durst - That is, to circumvent me, and procure a decree, whereby not only my estate should be so much impaired, and so many of my innocent subjects destroyed, but my queen also involved in the same destruction. We sometimes startle at that evil, which we ourselves are chargeable with. Ahasuerus is amazed at that wickedness, which he himself was guilty of. For he consented to the bloody edict. So that Esther might have said, Thou art the man!
6. Afraid - And it was time for him to fear, when the queen was his prosecutor, the king his judge, his own conscience a witness against him. And the surprising turns of providence that very morning, could not but increase his fear.
7. Went - As disdaining the company and sight of so audacious a person: to cool and allay his troubled and inflamed spirits, and to consider what punishment was fit to be inflicted upon him. He saw - By the violent commotion of the king's mind.
8. Bed - On which the queen sat at meat. Force - Will he attempt my queen's chastity, as he hath already attempted her life! He speaks not this out of real jealousy, but from an exasperated mind, which takes all occasions to vent itself against the person who gave the provocation. They - The king's and queen's chamberlains attending upon them. Covered - That the king might not be offended or grieved with the sight of a person whom he now loathed: and because they looked upon him as a condemned person; for the faces of such used to be covered.
The estate of Haman is given to Esther, ver. 1, 2. Esther petitions the king, to reverse the edict against the Jews, ver. 3-6. They are authorized to defend themselves, ver. 7-14. The Jews and their friends rejoice, ver. 15-17.
1. The house - With all his goods and estate, which being justly forfeited to the king, he no less justly bestows it upon the queen, to compensate the danger to which Haman had exposed her. Came - Was by the queen's desire admitted into the king's presence, and family, and, as it seems, made one of the seven princes. Had told - How nearly he was related to her: which 'till this time she had wisely concealed.
2. Ring - That ring which he had formerly given to Haman he now gives to Mordecai, and with it that power whereof this ring was a sign, making him, as Haman had been, the keeper of his signet. Set - As her steward, to manage that great estate for her as he thought fittest.
3. To put - To repeal that cruel decree.
5. If &c. - She uses various expressions, that she might confirm the king's favour, by such a full submission to his good pleasure. Haman - She prudently takes off the hatefulness of the action from the king, and lay's it upon Haman, who had for his own ends contrived the whole business, and circumvented the king in it.
8. Reverse - For this reason he could not recall the former letters, because they were irrevocable by the law of the Medes and Persians. How much more prudent is our constitution, that no law whatever can be established as to be unrepealable? It is God's prerogative, not to repent, and to say what can never be altered.
9. Then - Which was above two months after the former decree. All which time God suffered the Jews to lie under the error of this dreadful day, that they might be more throughly humbled for, and purged from those many and great sins under which they lay; that they might be convinced of their great sin and folly in the many offers they had had of returning to their native country, by which means being dispersed in the several parts of this vast dominion, they were like to be a very easy prey to their enemies, whereas their brethren in Judea were in a better capacity to preserve themselves: and for the greater illustration of God's glorious power, and wisdom, and goodness, in giving his people such an admirable and unexpected deliverance.
10. Riders - Which were not employed in sending the former letter: but this coming later required more care and speed, that the Jews might be eased from their present fears, and have time to provide for their own defense.
11. To stand - To fight for the defense of their lives against all that should seek to destroy them. The power - Either governors or governed, without any exception either of age, dignity, or sex, Both little ones and women - Which is here added, to strike the greater terror into their enemies; and according to the laws and customs of this kingdom; whereby children were punished for their parents offenses: yet we read nothing in the execution of this decree of the slaughter of women or children, nor is it probable, they would kill their innocent children, who were so indulgent to their families, as not to meddle with the spoil.
15. Great crown - Which the chief of the Persian princes were permitted to wear but with sufficient distinction from the king's crown. The city - Not only Jews, but the greatest number of the citizens, who by the law of nature abhorred bloody counsels, and had a complacency in acts of mercy.
16. Joy - This explains the former metaphor by two words expressing the same thing, to denote the greatness of the joy. honour - Instead of that contempt under which they had lain.
The Jews slay their enemies, ver. 1-11. A second day is granted them, ver. 12-19. A yearly feast is instituted, in memory of this great deliverance, ver. 20-32
2. No man - Their enemies, though they did take up arms against them, yet were easily conquered and destroyed by them.
6. Shushan - In the city so called. Slew - Whom they knew to be such as would watch all opportunities to destroy them; which also they might possibly now attempt to do.
10. But, &c. - Because they would leave it to their children, that it might appear what they did was not done out of malice, or covetousness, but out of mere necessity, and by that great law of self-preservation.
12. What - In which doubtless many more were slain. So that I have fully granted thy petition. And yet, if thou hast any thing farther to ask, I am ready to grant it.
13. Let it, &c. - To kill their implacable enemies. For it is not improbable that the greatest and worst of them had hidden themselves for that day; after which, the commission granted to the Jews being expired, they confidently returned to their homes. Hanged - They were slain before; now let their bodies be hanged on their father's gallows, for their greater infamy, and the terror of all others who shall presume to abuse the king in like manner, or to persuade him to execute such cruelties upon his subjects.
26. Pur - This Persian word signifies a lot, because Haman had by lot determined this time to be the time of the Jews destruction.
27. As joined - Gentile Proselytes; who were obliged to submit to other of the Jewish laws, and therefore to this also; the rather because they enjoyed the benefit of this day's deliverance; without which the Jewish nation and religion had been in a great measure, if not wholly, extinct. According - According to that writing which was drawn up by Mordecai, and afterwards confirmed by the consent of the Jews.
29. Wrote - The former letter, ver. 20, did only recommend but this enjoins the observation of this solemnity: because this was not only Mordecai's act, but the act of all the Jews, binding themselves and posterity.
30. Peace - With peace, friendship and kindness to his brethren, and truth, sincerity. 31. Cry - For those great calamities which were decreed to all the Jews, and for the removing of which, not only Esther, and the Jews in Shushan, but all other Jews in all places, did doubtless fly to God by fasting, and strong cries.
32. Either - Who had received authority from the king. The book - In the records which the Jews kept of their most memorable passages.
The greatness of Ahasuerus, and of Mordecai, ver. 1-3.
2. Chronicles, &c. - These are lost long since, and buried in oblivion, while the sacred writings remain throughout the world. When the kingdoms of men, monarchs and their monarchies are destroyed, and their memorial is perished with them, the kingdom of God among men, and the records of that kingdom, shall remain as the days of heaven.
NOTES ON THE BOOK OF JOB
THE preceding books of scripture are, for the most part, plain and easy narratives, which he that runs may read and understand: but in the five poetical books, on which we are now entering, Job, Psalms, Proverbs, Ecclesiastes, and Solomon's Song, are many things hard to be understood. These therefore require a more close application of mind, which yet the treasures they contain will abundantly recompence. The former books were mostly historical: these are doctrinal and devotional. And they are wrote in verse, according to the ancient rules of versifying, tho' not in rhythm, nor according to the rules of latter tongues. Job is a kind of heroic poem; the book of Psalms a collection of sacred odes, Solomon's song, a Divine pastoral. They are all poetical, yet serious and full of majesty. They have a poetic force and flame, without poetic fury, move the affections, without corrupting the imagination; and while they gratify the ear, improve the mind, and profit the more by pleasing. We have here much of God, his infinite pefections, and his government both of the world, and of the church. And we have much of Christ, who is the spring, and soul, and center of revealed religion. Here is what may enlighten our understandings, and acquaint us with the deep things of God. And this divine light may bring into the soul a divine fire, which will kindle and inflame devout affections, on which wings we may soar upwards, until we enter into the holiest. We are certain that the book of Job is a true history. That there was such a man as Job, undeniably appears, from his being mentioned by the prophet, together with Noah and Daniel, Ezek xiv, 14, and the narrative we have of his prosperity and piety, his strange afflictions and exemplary patience, the substance of his conferences with his friends, and God's discourse with him out of the whirlwind, with his return to a prosperous condition, are no doubt exactly true. We are sure also this book is very ancient, probably of equal date with the book of Genesis itself. It is likely, Job was of the posterity of Nahor, Abraham's brother, whose first-born was Uz, and in whose family religion was kept up, as appears Gen. xxxi, 53, where God is called not only the God of Abraham, but the God of Nahor. He lived before sacrifices were confined to one altar, before the general apostacy of the nations, and while God was known by the name of God Almighty, more than by the name of Jehovah: for he is called Shaddai, the Almighty, above thirty times in this book. And that he lived before (probably very little before) the deliverance of the children of Israel out of Egypt, we may gather from hence, that there is no allusion at all to that grand event throughout the whole book. In this noble poem we have,
1. A monument of primitive theology; 2. A specimen of Gentile piety: for Job was not of the promised seed, no Israelite, no proselyte: 3. An exposition of the book of providence, and a clear solution of man difficult passages therein: 4. A great example of patience and close adherence to God in the deepest calamities: and 5. An illustrious type of Christ, emptied and humbled, in order to his greater glory. In this book we have, an account of Job's sufferings, chap. 1, 2, Not without a mixture of human frailty, chap. 3. A dispute between him and his three friends, chap. 4-31. The interposal of Elihu, and of God himself, chap. 32-41. The end of all in Job's prosperity, chap. 42.
Job's piety, children, substance, ver. 1-5. Satan obtains leave to try him, ver. 6-12. His oxen, sheep, camels and servants destroyed, ver. 13-17. His sons and daughters killed, ver. 18, 19. His patience and piety, ver. 20-22.
1. Uz - Part of Arabia. Perfect - Not legally or exactly, but as to his sincere intentions, hearty affections, and diligent endeavours to perform all his duties to God and men. Upright - Hebrew. right, exact and regular in all his dealings, with men; one of an unblameable conversation. Feared - One truly pious, and devoted to God. Eschewed - Carefully avoiding all sin against God or men.
3. Camels - Camels in these parts were very numerous, and very useful, both for carrying burdens in these hot and dry countries, as being able to endure thirst much better than other creatures, and for service in war. Asses - He-asses also may be included in this expression, because the greatest part of them (from which the denomination is usually taken) were she asses. The greatest - That lived in those parts. The account of his piety and prosperity comes before the account of his afflictions, to shew that neither of these will secure us from the common, no, nor from the uncommon calamities of human life.
4. Feasted - To testify and maintain their brotherly love. His day - Each his appointed day, perhaps his birth-day, or the first day of the month.
5. When - When each of them had had his turn. Satisfied - He exhorted them to examine their own consciences, to repent of any thing, which had been amiss in their feasting, and compose their minds for employments of a more solemn nature. Early - Thereby shewing his ardent zeal in God's service. May be - His zeal for God's glory, and his true love to his children, made him jealous. Cursed - Not in a gross manner, which it is not probable either that they should do, or that Job should suspect it concerning them, but despised or dishonoured God; for both Hebrew and Greek words signifies cursing, are sometimes used to note only, reviling or setting light by a person. Hearts - By slight and low thoughts of God, or by neglecting to give God the praise for the mercies which they enjoyed. Thus - It was his constant course at the end of every feasting time, to offer a sacrifice for each. Parents should be particular in their addresses to God, for the several branches of their family; praying for each child, according to his particular temper, genius and disposition.
6. A day - A certain time appointed by God. The sons - The holy angels, so called, chap. xxxviii, 7 Dan. iii, 25, 28, because of their creation by God, for their resemblance of him in power, and dignity, and holiness, and for their filial affection and obedience, to him. Before - Before his throne, to receive his commands, and to give him an account of their negotiations. But you must not think that these things are to be understood literally; it is only a parabolical representation of that great truth, that God by his wise and holy providence governs all the actions of men and devils: It being usual with the great God to condescend to our shallow capacities, and to express himself, as the Jews phrase it, in the language of the sons of men. And it is likewise intimated, that the affairs of earth are much the subject of the counsels of the unseen world. That world is dark to us: but we lie open to it.
9. For nought - Out of pure love and respect to thee? No. It is policy, not piety, that makes him good; he doth not serve thee, but serveth himself of thee, serving thee for his own ends.
12. Behold, &c. - It seems strange, that, God should give Satan such a permission as this. But he did it for his own glory, for the honour of Job, for the explanation of providence, and the encouragement of his afflicted people in all ages.
14. Messenger, &c. - One messenger immediately followed another; Satan so ordering by God's permission, that there might seem to be more than ordinary displeasure of God against him in his troubles, and that he might not have leisure to recollect himself, but be overwhelmed by a complication of calamities.
15. Sabeans - A people of Arabia, who led a wandering life, and lived by robbery and spoil. I - Whom Satan spared, that Job might have speedy and certain intelligence of his calamity.
16. The fire of God - As thunder is the voice of God, so lightning is his fire. How terrible then were the tidings of this destruction, which came immediately from the hand of God! And seemed to shew, that God was angry at his very offerings, and would receive no more from his hands.
17. Chaldeans - Who also lived upon spoil, as Xenephon and others observe. 19. The young men - This was the greatest of Job's losses, and therefore Satan reserved it to the last, that if the other provocations failed, this might make him curse God. They died by a wind of the devils raising, but which seemed to be the immediate hand of God. And they were taken away, when he had the most need of them, to comfort him under all his other losses. Such miserable comforters are creatures: in God we have a constant and sufficient help.
20. Shaved - Caused his hair to be shaved or cut off, which was then an usual ceremony in mourning. Worshipped - Instead of cursing God, which Satan said he would do, he adored him, and gave him the glory of his sovereignty, of his justice, and of his goodness also, in this most severe dispensation.
21. Naked - I brought none of these things with me, when I came out of my mother's womb into the world, but I received them from the hand of God, who hath now required his own again. Return thither - I shall be as rich when I die as I was when I was born, and therefore have reason to be contented with my condition, which also is the common lot of all men. Into the lap of our common mother, the earth, as the weary child lays its head in its mother's bosom. We go out of the world naked; the body doth, tho' the sanctified soul goes clothed. (2Cor v, 3.) Death strips us of all our enjoyments: clothing can neither warm nor adorn a dead body. Taken - He hath taken away nothing but his own, and what he so gave that he reserved the supreme disposal of in his own hand. And what is it to me, by what hand he that gives, resumes what he gave?
22. Charged - Hebrew. not imputed folly to God; so far was he from blaspheming God, that he did not entertain any dishonourable thought of God, as if he had done anything unworthy of his infinite wisdom, or justice, or goodness, but heartily acquiesced in his good pleasure, and in his righteous though sharp proceedings against him. Discontent and impatience do in effect impute folly to God. Against the workings of these we should carefully watch, acknowledging that God has done well, but we have done foolishly.
Satan moves for another trial of Job, which God permits, ver. 16. Satan smites him with boils from head to foot, ver. 7, 8. He is tempted by his wife, but resists the temptation, ver. 9, 10 His friends come to comfort him, ver. 11-13.
3. Still - Notwithstanding all his afflictions, and thy suggestion to the contrary. Movedst - This, as the rest of this representation, is not to be understood literally: But the design is to signify both the devil's restless malice in promoting man's misery and God's permission of it for wise and holy ends.
4. Skin, &c. - The sense is, this is so far from being an evidence of Job's sincere and generous piety, that it is only an act of mere selflove; he is contented with the loss of his estate, and children too, so long as he sleeps in a whole skin; and he is well pleased, that thou wilt accept of these a ransom in his stead; and it is not true patience which makes him seem to bear his crosses so submissively, but policy, that he may appease thy wrath against him, and prevent those farther plagues, which, for his hypocrisy, he fears thou wilt otherwise bring upon his own carcase.
6. In thine hand - If God did not chain up the roaring lion, how soon would he devour us! As far as he permits the wrath of Satan and wicked men, to proceed against his people, he will make it turn to his praise and theirs, and the remainder thereof he will restrain. Job, in being thus maligned of Satan, was a type of Christ. He had permission to bruise his heel, to touch his bone and his flesh; yea, and his life also; because by dying he was to do what Job could not do, to destroy him that had the power of death.
7. Boils - Like those inflicted upon the Egyptians, which are expressed by the same word, and threatened to apostate Israelites, Deut. xxviii, 27, whereby he was made loathsome to himself, and to his nearest relations, and filled with consuming pains in his body, and no less torments and anguish in his mind.
8. Scrape - This he did not with soft linen clothes, either because he had not now a sufficient quantity of them; or because therein he must have had the help of others who abhorred to come near him. Nor with his own hands or fingers, which were also ulcerous, and so unfit for that use; but with potsherds, either because they were next at hand, and ready for his present use; or in token of his deep humiliation under God's hand, which made him decline all things that favoured of tenderness and delicacy. Hebrew. in dust or ashes, as mourners used to do. If God lay him among the ashes, there he will contentedly sit down. A low spirit becomes low circumstances, and will help to reconcile us to them.
9. Then said his wife - Whom Satan spared, to be a troubler and tempter to him. It is his policy, to send his temptations by the hands of those that are dear to us. We must therefore carefully watch, that we be not drawn to any evil, by them whom we love and value the most. Die - I see thou art set upon blessing of God, thou blessest God for giving, and thou blessest God for taking away, and thou art still blessing God for thy loathsome diseases, and he rewards thee accordingly, giving thee more and more of that kind of mercy for which thou blessest him. Go on therefore in thy generous course, and bless God, and die as a fool dieth.
10. Shall we - Shall we poor worms give laws to our supreme Lord, and oblige him never to afflict us? And shall not those great and manifold mercies, which from time to time God hath given us, compensate these short afflictions? Ought we not to bless God for those mercies which we did
not deserve; and contentedly bear those corrections which we do deserve. And if we receive so much good for the body, shall we not receive some good for our souls? That is, some affliction, whereby we may be made partakers of his holiness? Let murmuring therefore, as well as boasting, be forever excluded. Sin with his lips - By any reflections upon God, by any impatient or unbecoming expression.
11. They - Who were persons eminent for birth and quality, for wisdom and knowledge, and for the profession of the true religion, being probably of the posterity of Abraham, a-kin to Job, and living in the same country. Eliphaz descended from Teman, the grandson of Esau, Gen. xxxvi, 11. Bildad probably from Shuah, Abraham's son by Keturah, Gen. xxv, 2. Zophar is thought to be same with Zepho, (Gen. xxxvi, 11.) a descendant from Esau. The preserving of so much wisdom and piety among those who were not children of the promise, was an happy presage of God's grace to the Gentiles, when the partition wall should be taken down.
13. Upon the ground - In the posture of mourners condoling with him. Seven days - Which was the usual time of mourning for the dead, and therefore proper both for Job's children, and for Job himself, who was in a manner dead, while he lived: not that they continued in this posture so long together, which the necessities of nature could not bear; but they spent the greatest part of that time in sitting with him, and silent mourning over him. None spake - About his afflictions and the causes of them. The reason of this silence was the greatness of their grief for him, and their surprize and astonishment at his condition; because they thought it convenient to give him time to vent his own sorrows, and because as yet they knew not what to say to him: for though they had ever esteemed him to be a truly good man, and came with full purpose to comfort him, yet the prodigious greatness of his miseries, and that hand of God which they perceived in them, made them now question his sincerity, so that they could not comfort him as they had intended, and yet were loth to grieve him with reproofs.
We have here Job cursing his birth day, and complaining that he was born, ver. 1-10. Complaining that he did not die as soon as he was born, ver. 11-19. Complaining that his life was continued, now he was in misery, ver. 20-26.
1. His day - His birth-day, in vain do some endeavour to excuse this and the following speeches of Job, who afterwards is reproved by God, and severely accuseth himself for them, chap. xxxviii, 2; xl, 4; xiii, 3, 6. And yet he does not proceed so far as to curse God, but makes the devil a liar: but although he does not break forth into direct reproaches of God, yet he makes indirect reflections upon his providence. His curse was sinful, both because it was vain, being applied to a thing, which was not capable of blessing and cursing, and because it cast a blame upon God for bringing that day, and for giving him life on that day.
3. Let the day - Let the remembrance of that day be utterly lost.
4. Darkness - I wish the sun had never risen upon that day, or, which is all one, that it had never been; and whensoever that day returns, I wish it may be black, and gloomy, and uncomfortable. Regard - From heaven, by causing the light of the sun which is in heaven to shine upon it.
5. Death - A black and dark shadow like that of the place of the dead, which is a land of darkness. Slain - Take away its beauty and glory. Terrify - That is, men in it. Let it be always observed as a frightful and dismal day.
6. Darkness - Constant and extraordinary darkness, without the least glimmering of light from the moon or stars. Be joined - Reckoned as one, or a part of one of them.
8. The day - Their birth-day: when their afflictions move them to curse their own birth-day, let them remember mine also, and bestow some curses upon it. Mourning - Who are full of sorrow, and always ready to pour out their cries, and tears, and complaints.
9. The stars - Let the stars, which are the glory and beauty of the night, be covered with thick darkness, and that both in the evening twilight, when the stars begin to shine; and also in the farther progress of the night, even 'till the morning dawns. Look - Let its darkness be aggravated with the disappointment of its expectations of light. He ascribes sense or reasoning to the night, by a poetical fiction, usual in all writers. Dawning - Hebrew. the eye-lids of the day, the morning-star which ushers in the day, and the beginning, and progress of the morning light, let this whole natural day, consisting of night and day, be blotted out of the catalogue of days.
10. It - The night or the day: to which those things are ascribed which were done by others in them, as is frequent in poetical writings. Womb - That it might never have brought me forth. Nor hid - Because it did not keep me from entering into this miserable life, and seeing, or experiencing, these bitter sorrows.
12. The knees - Why did the midwife or nurse receive and lay me upon her knees, and not suffer me to fall upon the bare ground, 'till death had taken me out of this miserable world, into which their cruel kindness hath betrayed me? Why did the breasts prevent me from perishing through hunger, or supply me that should have what to suck? Thus Job unthankfully despises these wonderful mercies of God towards poor helpless infants.
14. Kings - I had then been as happy as the proudest monarchs, who after all their great achievements and enjoyments, go down into their graves. Built - Who to shew their wealth and power, or to leave behind them a glorious name, rebuilt ruined cities, or built new cities and palaces, in places where before there was mere solitude and wasteness.
16. Hidden - Undiscerned and unregarded. Born before the due time. Been - In the land of the living.
17. There - In the grave. The wicked - The great oppressors and troublers of the world cease from their vexations, rapins and murders. Weary - Those who were here molested and tired out with their tyrannies, now quietly sleep with them.
18. The oppressor - Or, taskmaster, who urges and forces them to work by cruel threatenings and stripes. Job meddles not here with their eternal state after death, of which he speaks hereafter, but only their freedom from worldly troubles, which is the sole matter of his present discourse.
19. Small and great - Persons of all qualities and conditions. Are there - In the same place and state, all those distinctions being forever abolished. A good reason, why those who have power should use it moderately, and those that are in subjection should take it patiently.
20. Light - The light of life. Bitter - Unto those to whom life itself is bitter and burdensome. Life is called light, because it is pleasant and serviceable for walking and working; and this light is said to be given us, because it would be lost, if it were not daily renewed to us by a fresh gift.
21. Dig - Desire with as much earnestness as men dig for treasure: but it is observable, Job durst not do anything to hasten or procure his death: notwithstanding all his miseries, he was contented to wait all the days of his appointed time, 'till his change came, chap. xiv, 14.
22. Glad, &c. - To be thus impatient of life, for the sake of the trouble we meet with, is not only unnatural in itself, but ungrateful to the giver of life, and shews a sinful indulgence of our own passion. Let it be our great and constant care, to get ready for another world: and then let us leave it to God, to order the circumstances of our removal thither.
23. Hid - From him; who knows not his way, which way to turn himself, what course to take to comfort himself in his miseries. Hedged in - Whom God hath put as it were in a prison, so that he can see no way or possibility of escape.
24. Before, &c. - Hebrew. before the face of my bread, all the time I am eating, I fall into sighing and weeping, because I am obliged to eat, and to support this wretched life, and because of my uninterrupted pains of body and of mind, which do not afford me one quiet moment. Roarings - My loud outcries, more befitting a lion than a man. Poured out - With great abundance, and irresistible violence, and incessant continuance, as waters flow in a river, or as they break the banks, and overflow the ground.
25. Feared - Even in the time of my prosperity, I was full of fears, considering the variety of God's providences, the changeableness of this vain world, God's justice, and the sinfulness of all mankind. And these fears of mine, were not in vain, but are justified by my present calamities.