Annotations on Chap. III.

[ a] * 19. Times of refreshing] 〈 in non-Latin alphabet 〉daies of refreshment, or comfort, are proverbially taken a∣mong the Hebrewes, for the time of any speciall de∣liverance, whether temporall here, or eternall in the Resurrection; so Gen. 21. Jonathans Chaldee Para∣ph•ase saith, that Leviathan is prepared 〈 in non-Latin alphabet 〉for the day of consolation, that is, the day of delive∣rance, and 〈◊〉 in commemoration thereof, where∣in, said the Jewes, God was wont to make merry, and to 〈◊〉 with Leviathan. So the name of Noach,〈…〉 Hebrew word, which is rendred con∣solation, signifies deliverance, and was imposed as a 〈…〉 mankind▪ which otherwise had been 〈◊〉 destroyed, should in him be rescued from 〈…〉. To this belongs the reviving, Ezr. 9. 9. which signifies their restoring from captivity. So for the other deliverance, when Hos. 6. 3. wee read, after three daies he shall quicken, Jonathan reads a∣gain 〈 in non-Latin alphabet 〉in the daies of consolation, which shall come〈 in non-Latin alphabet 〉in the day of the resur∣rection of the dead. And so when Job. 11. 24. we read he shall rise in the resurrection, the Syriack reads 〈 in non-Latin alphabet 〉in the consolation. Now the connexion of this with the exhortation to repentance lies thus, Should Christ come again in judgment upon the Jewes, fore∣told Mat. 24. while you lie impenitent in your sins, his coming must be the greatest judgment in the world (and so it will be to the impenitent Jews, utter destruction and vastation,) That therefore that coming of his (which as it is a terrible time to the impenitent, Page  342 so is a time of deliverance to all penitent believers) may in that notion of consolation and deliverance befall you, that God may thus send his son to you, Doe you now timely repent, so as to have your sins blotted out, see 2 Pet.* 3. 6. The same thing is called 〈 in non-Latin alphabet 〉deliverance, Lu. 21. 28. and 〈 in non-Latin alphabet 〉salvation, or de∣liverance again, Rom. 13. 11. see Note c.

[ b] * V. 21. The heaven must receive] Beside the ordina∣ry rendring of 〈 in non-Latin alphabet 〉whom heaven must receive, another there is, of which the words are capa∣ble literally, and to which the Context more enclines them, that Christ must, or that God hath decreed he should receive heaven, in the sense that Camillus is said 〈 in non-Latin alphabet 〉to receive the city, that is to undertake the government of the city, parallel to that of Psal. 75. 2. speaking of Christs exaltation, when I shall re∣ceive the congregation, and so this place will be all one with 1 Cor. 15. 25. he must reign, &c. and that pe∣culiarly in the subduing and conquering all his enemies, converting some, and rooting out (v. 23.) all o∣thers, who stand out in hostility against him.

[ c] * V. 24. Samuel] The acount of the prophets is here begun from Samuel, because the schools of the prophets were first instituted, and erected by him, and not that there was no Prophet before him. Thus we read 1 Sam. 19. 20. the college, or company, of the prophets at Ramah, and Samuel standing as appointed over them, making him the President of that College, as after Elias was, and therefore before his ascension he goes about from one college to another 2 Kin. 2. 3, &c. and after him, Elisha, to whom therefore the sons of the prophets say, The place in which we dwell before thee, (that is, under thee, under thy government) is too narrow for us, and so they build a larger. These sons of the pro∣phets spent their time in studying the Law, and praising, and serving of God (see Note on Lu. 1. m.) and of them, because (though some were, yet) all were not call'd by God to the prophetick office, sent of messa∣ges to the people, therefore 'tis here added, 〈 in non-Latin alphabet 〉, as many as spake, that is, as many as out of the schools of the prophets were by God call'd to that publick of∣fice, 〈 in non-Latin alphabet 〉, foretold what was now to come to passe.

[ d] 26. In turning away] It is matter of some question whether the 〈 in non-Latin alphabet 〉turning refer to Christ, or the Jewes. It may fitly refer to Christ, turning them by his grace, and so blessing them. But Oecumenius refers it to the Jewes, 〈 in non-Latin alphabet 〉, if ye will turn every one from his iniquities. And so it may be also as an effect of Christs grace in us, and as a condition to qualifie us to receive benefit by his Resurrection and blessing of us.