K KU XK.
chrift; when the Spirit will be poured down plentifully from on high; when the gofpel will be purely and powerfully preached all over the world; when the ordinances of it will be adminiftred as at the beginning; when multitudes of churches will be raifed and formed, the Fews will be converted, and the fulnefs of the Gentiles brought in: this will be a reviving time indeed! and there never will be a thorough one till this time comes; and this will be in the midf of the years; between the years of the reign of antichrift, the 1260 days or years of it, which will now expire, and the thou- {and years of Chrift’s perfonal reign on earth; between thefe two periods will be this reviving time or fpiritual reign of. Chrift*. “The words may to good purpofe be applied to the work of grace in the hearts of true believers in Chrift, which is the Lord’s work, and his only; not men, not minifters, not angels, but Jehovah only is the author and finifher of it. This fometimes feems as it were to be dead, when the graces of the fpirit are not in exercife; when faints ate in dead and lifelefs frames of foul; when they are backward to fpiritual and religious exercifes; when the world, and the things of it have got power over them, and they are unconcerned for the things of Chrift, the honour of his name, and the good of their own fouls; when they are under'the power of fome fin, and are carried captive by it, as was the cafe of David, Peter, and others: now this work is revived, when the graces of the Spirit are called forth again into lively exercife; when the affections go out {trongly after divine objects and things; when the thoughts of the mind, and the meditations of the heart are on fpiritual fubjects; when the talk and converfation turns chiefly on things of a religious and heavenly nature; when there is a forwardnefs to fpiritual exercifes, a.ftirring up of themfelves and others to them, and a continuance in them; when there is a vifible growing in grace, and a fruitfulnefs in every good work: this is to be prayed for, and is from the Lord; and is owing to his fetting his hand a fecond time to the work, to his being as the dew to his people; toChriit the fun of righteoufnefs arifing on them, with healing in his wings; and to the fouth-wind of the {pirit blowing upon them, and caufing their {pices to flow out; and this is defirable in the midft of their years, before the years come on in which they have no pleafure, or before they go hence, and be no more: in the midft of the years make kiiown, which Cocceius and Van Till reftrain to the notification of Chrift’s refurrection from the dead by the miniftry of the gofpel, for the benefit of the Lord’s people, both Fews and Gentiles; as being a matter of great confequence to them, and for the confirmation of the chriftian religion, as it undoubtedly was: but it feems better to underftand it in a more general fenfe, that God would make known more of himfelf, as the covenant-God and Father of his people, of his mind and will, of his love, grace and mercy in Chrift; that he would make known more of Chrift, of his perfon, offices and grace; that he would make known more clearly the work of his Spirit and grace upon their hearts, and difplay his power, and the efficacy of his grace, in
Quod puer erat dominus. © Taking IVT for YP, as VA) for 17) in ¥. 10. So’ Ben Melech obferves it may be taken. -
* The Targum interprets thefe years of the time in which
God will renew the world.
teviving it, and carrying it on; that he would make known more largely his covenant and promifes, his truth and faithfulnefs in the performance of them; that he would grant a larger meafure of knowledge of all divine things of the gofpel, and the truths of it; fuch as is promifed, and is expected will be in. the latter day, when the earth fhall be every where filled with the knowledge of the Lord, ch. ii. 14: ia wrath remember. mercy; the above interpreters refer this to the time of God’s wrath and vengeance upon the fewi/h nation for their rejeétion of the Meffiah; and which the prophet does not pray might be averted, but that mercy might be remembered to his own people among them, as was; who had the gofpel firft preached to them, and were called by grace and faved; and who had an opportunity: given them of efcaping from feru/falem, before the deftruction of that city: but it may be more agreeable to interpret this of the ftate of the churches of Chrift and true believers; who, when under affliction and diftrefs, or in temptation and defertion, are ready to conclude that God is dealing with them in wrath; and whom the prophet perfonates, and by him they are taught to pray, that at fuch feafons God would remember his covenant, his promifes, his lovingkindnefs and tender mercies, the favour he bears to his own people, and fmile on them again, and comfort their fouls.
¥. 3. God came from Teman, &c.] Or, may God come from Teman‘; fince it is part of the prayer of Habakkuk: or, as from Teman”; as he of old came from thence, a city in the land of Edom, Fer. xlix. 7. Amos i. 12. it was five miles from Petra in Idumea, where was mount Seir, from whence the Lord arofe, and fhone forth from mount Paran at the giving of the law, Deut. xxxiii. 2. to which the allufion is here. So the Targum, ‘* at the ** giving of the law to his people, God was. re- *¢ vealed from the fouth;” for fo Zeman fignifies. The prophet to encourage his own faith, and the faith of others, takes notice in this and the follow - ing verfes, of the inftances of the grace, goodnefs, and power of God to his people J/rae/, in appearing to them at mount Sizaz, going before them in the wildernefs, deftroying their enemies, cafting them out before them, and introducing them into the land of Cazaan, and fettling them there; fuggefting, that he that had done thefe great and wonderful things, would fupport and maintain, carry on and promote, his own kingdom and intereft in the world; in order to which the prophet prays to God the Father for the coming of his Son, either in the flefh, that the incarnate God would appear in the world, and fet up his kingdom in it; or in prayer, he prophefies of it, and expreffés his faith in it: God cometh from the fouth;. or, he foall come“, as it may be rendered: he knew from the prophecy of Micah, that he that was to be ruler in J/rael was to come from Bethlehem, Mic. v. 2. which lay to the fouth of Ferufalem;, and from hence he expected him, and believed he would come, and prayed for it as being moft defirable and welcome: or elfe this refpeéts the coming of the Mefiiah, in the miniftration of the word to Jews and Gentiles, after his refurrection from the dead, and afcenfion to heaven, and the pouring forth of his Spirit on the day of Pentecoft, that as
Ch. tit. ¥. 3. the Lord came from the places here mentioned, when he gave the law on mount Siai, fo he would fend forth his gofpel out of Zion and Feru/alem, and go forth himfelf along with it, riding in his glory, and in his majefty, conquering and to conquer; ¢aufing his minifters to triumph in him, and by them fubdue multitudes of fouls to him, both in Fudea, and in the Gentile world, whereby his kingdom might appear in it: and the holy one from mount Paran or, even the boly one*; that came or fhined forth from mount Paran formerly; for it was Chrift then that appeared on mount Sinai, and gave to Mo/es the lively oracles of God; fee Pf. Ixviii. 17, 18. Ads vii. 38. he; as he is truly God, God manifeft in the fleth, lmmanuel God with us; fo he is the holy one of God, infinitely and effentially holy, as a divine perfon; and holy, and harmlefs, and without fin in his human nature and life; and is the fanétifier and fanctification of his people. Mount Paraxz was fituated to the fouth of the land of Canaan, as well as Teman, which fo fionifies, as before obferveds It is called by Ptolemy, Pomponius Mela, and others, Strobilus, from its likenefs to a pine-apple. It had its name from the city Paran, which lay between Egypt and Arabia ¥, fee 1 Kings xi. 18. which Ferom fays *, was three days journey from Aila to the eaft; mention is made of 4i/ or El-paran in Gen. xiv. 6. near to which was the wildernefs of
21. Numb. x. 12. and xiii. 3, 26. 1 Sam. xxv..%, the fame which ¥o/epbus * calls the valley or plain of Pharan, where Simon of Gerafa made caves and dens, and hid the treafure he plundered from the people: according to, Adrichomius *, it’ was a moft dreadful, barren defert, where nothing grew, or
“was to be had, thro’ which the children of Jrael journied; and was fometimes taken for the firft part of the defert of Arabia near mount Sinai,.and fometimes for the laft part of it towards the land of promife; fometimes it was called the defert of Sin, and fometimes the defert of Sinai, from that mountain; but its moft general name was that of Paran, and contained eleven days journey. from mount Sinai to Cadefh-barnea. Mount Patan (he fays °) is thick and fhady, near to mount Sinai, and even contiguous, as it fhould feem to be from Deut. xxxiii. 2. to which the reference is here. So Hillerus * interprets it, full of boughs, or branches; or elfe he would have it to fignify the corner of Aran, the fon of Difban, a fon of Seir the Horite, who inhabited this country; fee Gem. xxxvi. 20, 28. and both Zeman and Peran being to the fouth, may point to the place of the Redeemer, by whom the great work was to be done, referred unto, Fe— rom {ays he heard an Hebrew man difcourfe on this paflage, thus, ‘‘ that Bethlehem lies to the fouth, where the Lord and Saviour was born: and that — he it is of whom it is here laid, she Lord fhall: come from the fouth; that is, fhall be born in Bethiebem, and thence arife; and becaufe he who is born in Bethlehem, formerly gave the law on mount Sinai; he is the holy one that came from mount Paran; feeing Paran is a place near to mount
Sinai; and the word Selah fignifies always; and the fenfe is, he who is born in Bethlehem, and who on mount Sinai, that is, on mount Param, gave the law, always is the author, and giver of all ee “S
Ch. i, ¥. 4. HABAK KU XK. 603 of the light of his gofpel, and of the knowledge of himfelf by it.
¥. 4. And bis brightnefs was as the light, &c.] Of fire, of devouring fire on the top of the mount; to which the fight of his glory was like, Exod. Xxiv. 16. to which Kimchi refers it, Aben Ezra thinks the pillar of fire is intended, in which the Lord. went before his people in the wildernefs, Exod. xiii. 21, 22. or as the light and fplendor of Berefith, as the Targum, of that primogenial light which was produced on the firft day of the creation; or as the light of the feven days of the creation, as Farchi; fee Jf, xxx. 26. or rather as the light of the fun fhining in its full ftrength, Chrift being the light of the world, and the fun of righteoufnefs; and fo may defcribe him as the brightnefs of his Father’s glory; or his glory, as the only begotten of the Father, feen by his own difciples in the days of his fleth, fhining thro’ his works and miracles; or as exhibited in the light of his glorious gofpel, which is the great light that fhined on men; and in, and by which, they that fat in darknefs faw light, and who were darknefs itfelf were made light in the Lord: what a glory, luftre, brightnefs, and light did the gofpel fpread in the world at the firft publication of it! he had horns coming out of his hand, which the Jewtfh interpreters underftand of Mofes having horns or beams of light and glory from the hand and power of God, when he converfed with him on the mount, and the fkin of his face fhone, where the fame word is ufed as here, Ewod. xxxiv. 29, 35. tho’ fome of them interpret it of the two tables of the law, which came from the hand of the Lord, edged with glory and brightnefs, and looked like fire; hence called a fiery law, Deut. XXxXiil. 2. The words may be rendered, as in the margin, be had beams coming oui of bis fide ®; and be underftood of Chrift, who has beams and rays of glory on all fides of him, all around him; he is all glory»; he is crowned with glory and honour, and highly exalted at his Father’s righthand, above -all principalities and powers: and horns being an emblem of power and might, authority and dominion, the phrafe may denote, that all power and authority in heaven and in earth are given to him as Mediator, and exercifed by him. Van Till obferves, that the word Aorns is a military term, and is ufed for the wings of armies, the right and left; and as Chrift is here defcribed as a general of an army, marching forth in a warlike manner; thefe may denote the armies or companies under him, at his hand, and under his command, accoutred, and ready to obey his orders; and particularly may have refpect to the divifion made among the apoftles, whom he fent forth to fubdue men to him; committing the gofpel of the circumcifion to Peter, and of the uncircumcifion to Paul, Gal. ii. 7, 8. whofe miniftrations were made fuccefsful to the pulling down of the ftrong holds of fin and fatan, and reducing many to the obedience of Chrift: and there was the hiding of pait, prefent, and to coine.” The word Selah ftands here in the middle of the verfe. It is interpreted by feveral of the Fewi/d writers, for ever, as by the fore-mentioned Hebrew; and bv othérs as an affirmation, and render it, verily, truly, as anfwering to Amen. Some underftand it as a paufe or full ftop, denoting attention to fomething faid that is remarkable; and others take it to be a note, directing the finger to the elevation of his voice, where it ftands; and fo it is no other than a mufical note; hence the Septuagint render it, diapadrpa. A very learned man * has wrote a differtation upon it, fhewing that it is one of the names of God; and ufed differently, as the fenfe requires, either in the vocative cafe, as Selah, that is, O God; or in the other cafes, of God, to God, &c. bis glory covered the heavens, that is, the glory of God, the holy one, when he came, er fhould come: this was true of him when he defcended on mount Sinai, and his glory abode upon it; and the fight of this glory was like devouring fire; and the elders faw the God of J/rae/, under whofe feet was as a paved work of fapphire, and as the body of heaven in its clearnefs; yea; fo great as to make the light and glory of the celeftial bodies ufeleis, even to cover and hide the fhining of them; iee Exod. XXiv. 10, 16, 17. and may refpect the glorious appearances at the birth of Chrift, when the heavenly hoft defcended, and fung glory to God in the higheft, and when the glory of the Lord fhone round about the fhepherds, Luke ii. ix. 14. and at his baptifm, when the heavens were opened, the Father’s voice was heard, and the Spirit defcended on Chrift, as a dove; and at his transfiguration, ‘when his face fhone as the fun; and Mo/es-and Elias appeared in glorious forms, and a bright cloud overfhadowed them, and a voice was heard from the excellent glory, Matt, iii. 16, 17. and XVii. 2, 3, 4, 5. 2 Pet. i. 19. or rather it may be, this may refpect Chrift as the brightnefs of his Father’s glory, and the glory of God in the face of Chrift, as fet forth in the light of the glorious gofpel of Chrift, when carried throughout the world by his apoftles; whereby his glory was fo fpread in it, that the heavens were covered with it, and declared it; yea, it was fet above the heavens, and the name of the Lord became excellent in all the earth, as follows; fee P/. xix. 1—4. and viii. 1: and the earth was full of bis praife; with the words of his praife, as the Zargum, fo the fame of the mighty things done by the Lord in Egypr, at the Red-fea, and in the wildernefs, for his people, reached the nations of the world, and efpecially thofe of the land of Canaan, and ftruck them with awe and dread, ofp. ii. 9, 10. and the fame of Chrift, his miracles and doétrines, went thro’ the land of J/rael, and all Syria; and multitudes glorified God, and praifed hirn for what was done by him, Matt. iv. 23, 24. and xv. 31. and more efpecially the earth was filled with his glory and praife, when his gofpel was carried into all the parts of it by his apoftles; which occafioned univerfal joy to all fenfible finners, and filled their hearts and mouths with praife to God for fuch a Saviour, and for fuch bleffings of grace and good things that came by him: or, the earth was full of bis light ‘; 4s power, that is, in his hand; there his power, which before was hidden, was made manifeft; and yet fo little difplayed, in comparifon of what it is in itfelf, that it may be rather faid to be hid than revealed’; or there, in his hand, lies his power, | with which he hides and covers his people in the day of battel; efpecially his miniftring fervants, whom he holds in his right-hand, and preferves them amidft a thoufand dangers and difficulties, and keeps them for further ufefulnefs, fee 47s xviii. 10. Rev. ii. 1. The Targum is, ** {parks «© went out from the chariot of his glory; there « he revealed his majefty, which was hid from the << children of men, with fublime power.” ben Ezra thinks, the ark is meant by the hiding of bis power, called the ark of his firength, Pf. cxxxii. 8. y¥.5. Before him went the peftilence, &c.| Either in the land of Egypt, when he marched thro’ that, -and flew all their firft-born, Pf. Ixxviil. 50, 51. or rather, which he fent before him, and J/rael his people among the nations of the land of Canaan, with other difeafes and judgments, and deftroyed them to make way for his people, which may ‘be here alluded to, Exod. xxiii. 27, 28. and may point at the judgments of God, and thofe pettilential difeafes which feized upon the _perfecutors of the chriftians, both among the Jews, as Herod, ‘Affs xii. 23. and among the Gentiles, as many of the Roman emperors, who died violent and grievous deaths; and particularly it may regard the peftilence, famine, and other fore judgments preceding the deftruction of Ferufalem, and the inhabitants of it, for their rejection and crucifixion of the Meffiah: and burning coals went forth at his feet; which fome underftand of hail-ftones mingled with fire, to which the allufion may be, being one of the plagues of Egypt, Exod. ix. 23, 24. Some interpret it of hot difeafes, burning fevers, fo Kimchi; which are at the command of God, and fent forth by him when he pleafes, to do his will. The ancient fathers expound all this of the deftruction of death, and the devil, and his principalities by Chrift upon the crofs; and the Targum is, ** from before him was fent forth the «* angel of death, and his word went forth in a <¢ flame of fire;” but this feems to have refpect to the burning of the city and temple of. Zerufalem, which was done by the Romans as inttruments, but according to the direction, order and will of Chrift, Matt. xxii. 7. fee Pf. xviii. 12, ¥3) fs 6. He ftood and meafured the earth, &c.| This alludes to the ark of the Lord, the fymbol of his prefence, ftanding and abiding at Gi/gal for the fpace of fourteen years, whilft the land of Canaan was fubdued by Fofhua; and then meafured out by him, and divided by lot, as an inheritance to the children of. J/rael, according to the direction and appointment of the Lord, Yo. xiii. Gc. here it may have refpect to the miffion of the apoftles into the feveral parts of the world, and the diftribution of it among them; fome being fent into one part, and fome into another, called their particular line and meafure, 2 Cor. x. 14, 15, 16. fome into India, others into Ethiopia; fome into Afia, and others into Europe; by which means the gofpel was preached every where, and great part of the world became chriftians: be debeld, and drove afunder the nations; with a look of his he made them give way; he drove the Canaanites out of the land, and feparated them from one another, and fcattered them about, to make room for his in the Moabdites and Midianites, who fent to each people Lracl, Pf xxviii. 55: and the everlafting