unsatisfied with what they have and disquieted with the fear of parting with it yea his heart taketh not rest in the night that is either he cannot sleep or he is perplexed with unquiet thoughts and cares in his sleep and in his dreams For the heart of a man may wake when his body sleeps See Cant. 5.2 Vers 24. There is nothing better for a man then that he should eat and drink c. In this and that which followeth to the end of the Chapter Solomon undertakes to shew that which is the main drift of this whole Book namely wherein the happinesse of man in this life doth consist and how far onely the enjoyment of the things below can yield a man full satisfaction and content to wit when a man being good in Gods sight as it is expressed verse 26. which they onely are that fear God and walk in his wayes can thereupon with freedom quietly contentedly and chearfully enjoy and use that portion of outward blessings which God hath afforded him without that anxiety and vexation of spirit wherewith the most of men do perplex themselves There is nothing better for a man then that he should eat and drink As if he should have said Seeing there is in all things and in all the labours and endeavours of men so much vanity and vexation of spirit whereby it is evident that from these things happinesse and full contentment cannot be attained the best remedy therefore that can be prescribed against this vanity and the best way that can be taken to become master of the utmost comfort that worldly things can afford is for a man contentedly to enjoy the portion which God hath allotted him and liberally to make use of what he hath not only for the support of his life but also for his pleasure and delight and not to afflict himself as many do not daring to enjoy what they have gotten though withall they know not to whom they shall leave it Even these outward things might thus be used as conducing to mens comfortable living here in this world if they would expect no more from them then that for which they were created and for which they were conferred upon them which is not that they should depend upon them for happinesse and seek for full content in such uncertain things which makes some excessive in taking delight in them and others to afflict themselves with toiling excessively to get them and covetous locking them up when they have them but would only with thankfulnesse to God betake themselves to live freely and comfortably upon those good things which God hath given them And that he should make his soul enjoy good of his labour that is that he should take as much comfort and content in what he hath gotten by his honest labours as such outward blessings can afford him This also I saw that it was from the hand of God that is I plainly perceived that thus to be able to use and enjoy what God hath given men and to enjoy them contentedly and chearfully without any such superfluous and vexing cares as many doe afflict themselves with is the gift of God and a special favour it is from God though it may seeme a very easie â—â—ing for a man to make use of what he hath in his power to eate the fruit of his own labour yet this no man is able to doe without Gods blessing through covetousnesse men may not have hearts to doe it and through sicknesse griefe and many other wayes they may be hindred from doing it and much lesse is any man able of himselfe to enjoy what he hath with a contented chearful mind because this cannot be unlesse God plants his feare in mens hearts and takes off their love from earthly things and pitcheth it upon himselfe Vers 25. For who can eat c. This may be added as a proof from his own experience Either 1. of that which he had said in the first clause of the foregoing verse to wit that there was no better course could be taken for these outward things then for a man contentedly and chearfully and liberally to make use of what God hath given him for his portion for saith he who can eat or who else can hasten hereunto more then I As if he should have said I have learnt by full proof from mine own experience how desirable a thing it is thus to enjoy these outward things No man could more freely nor with more chearfulnesse and readinesse of mind make use of these outward things than I did because I enjoyed so great abundance and might speedily command whatever I desired and as I knew that no man was fitter to take the comfort of my estate than I my self that had laboured for it so I was also most forward and willing to do it and therefore did enjoy what God had bestowed upon me in as liberal and magnificent a manner as might be Or 2. of the last clause of the foregoing verse This also I saw that it was from the hand of God for accordingly the meaning of these words for who can eat c. may be that if it had depended upon mens own will to eat and to drink and to enjoy good of his labour Solomon had the means to do this more then any other as being so wise and so wealthy a Prince and so should have been the happiest of men But seeing he could not do it hereby it is manifest that it is meerly from the hand of God Vers 26. For God giveth to a man that is good in his sight c. That is that is sincerely good the man with whom God is well pleased and who is acceptable in his sight wisdom and knowledge that is such natural gifts of understanding whereby he is enabled well to manage his affairs and both to get a competent and comfortable estate and to use it when he hath it as likewise such spiritual gifts and graces of the mind whereby he is enabled to seek happinesse only in God and in the knowledge and service of God and taught to be contented with what God allots him for his portion and joy as if he should have said And by this means he lives joyfully and comfortably in the cheerfull use of the outward blessings which God in his love hath conferred upon him according to that He gave us rain from heaven and fruitfull seasons filling our hearts with food and gladnesse Act. 14.17 But to the sinner he giveth travell to gather and to heap that is As for wicked men he gives them over or leaves them to their insatiable desires and so like fools they vex and toil themselves with immoderate cares and restlesse labours in heaping up wealth together esteeming that their happinesse which God layeth upon them for their punishment and vexation that he may give to him that is good before God that is that God may dispose of it not to those for whom the wicked intended it but to the
Leviathan Vers 9. Let the stars of the twilight thereof be dark c. The stars are a great ornament to the heaven like so many spangles or Oes of gold set in the Canopy of heaven they are also a great delight and comfort in the night and of speciall use for the direction of sea-men and others To expresse therefore what cause he had to be troubled that ever he was conceived Iob here wisheth the night of his conception might not have a star shining in it that it might have no mixture of lightâ— no not in the twilight of the evening nor in the dawning of the morning called here in the Hebrew the eye-lids of the morning because the beams of the Sun the eye of the world do then first discover themselves but desireth that rather it might be a perpetuall night then that any mixture of light by the approach of the morning should any whit abate the terrour of its darknesse Let it look for light but have none which expression is used as an aggravation of the nights darknesse that there should be a long expectation of light and then at last their expectation should be frustrate Vers 10. Because it shut not up the dores of my mothers womb nor hid sorrow from mine eyes To wit either that I might not have been conceived or at least that I had not been born and so might never have seen those sorrows that now I have lived to see for here Iob begins to render the reason why he had cursed both the day of his birth and the night of his conception and therefore this may be referred to both Vers 12. Why did the knees prevent me c. That is why did the midwife so carefully prevent my falling upon the earth by receiving me so charily into her lap that I might be afterward washed and swadled and nursed up why did she not rather suffer me to fall from the womb to the earth where I might have lyen and perished presently and it may well be which some think that in these expressions Iob alludes to that execrable custome used in those times by unnaturall parents who were wont to cast out their children assoon as they were born and there to leave them upon the cold earth naked and helplesse whereto the holy Ghost also seems to have respect in that remarkable place Ezek. 16 3 4 5. Thy father was an Amorite and thy mother an Hittite and as for thy nativity in the day thou wast born thy navell was not cut neither wast thou washed in water to supple thee thou wast not salted at all nor swadled at all none eye pitied thee to do any of these unto thee to have compassion upon thee but thou wast cast out in the open field to the loathing of thy person in the day that thou wast born Vers 13. For now should I have lyen still and been quiet c. It is evident that Iob speaks here only of the rest of the body in the grave and the freedome which death brings from all worldly troubles and sorrows whatsoever for he speaks of the rest which befalls all men after death the bad as well as the good the wicked oppressours as well as the poor that are oppressed by them as is evident vers 17. c. There the wicked cease from troubling and there the weary be at rest But since Iob knew well enough doubtlesse and did certainly believe that when the bodies of men are laid in the graue yet their souls then passe to greater pains and miseries unlesse they be of Gods elect to whom through Christs merits an entrance is given to heaven and everlasting glory why doth Iob here make no mention of this but only speak of the rest of mens carcases in the grave as if he believed not the immortality of the soul nor put any difference betwixt the wicked and the righteous after death surely because 1. He had a kind of secret assurance concerning the blisse of his soul after death and so made no mention of that and 2. Because through the vehement perturbations of his mind at present and the violence of his passions by reason of the extremity of his sufferings he only now minded as it were and thought upon the happinesse of those that were at quiet in their graves and the thought of a second life and the resurrection of mens bodies to shame or glory they lye for the present as forgotten buried under the rubbish of his confused passions as Moses when he saw the people of God like to be cut off by the revenging hand of Gods justice did in a manner forget what he knew well enough the immutability of Gods decree and was only carried with the vehemency of his affections to the people of God and his earnest desire of Gods glory when he wished Exod 32.32 that he would forgive the people their sin or else blot him out of the book of life Vers 14. With Kings and counsellours of the earth which build desolate places for themselves That is had I died immediately either in the womb or so soon as ever I was born besides that I should have escaped all the miseries I have now suffered in the grave I should have been not one jot in a worse condition then the greatest Kings and Nobles are when they come to die for all the great pomp and pleasure they have lived in before and the great pomp of their sepulchers when they are dead for by Kings and counsellers which built desolate places for themselves are meant here the most glorious the mightiest Princes of the world that by reason of their great power and riches sought to perpetuate the memory of their name by building desolate places that is either 1. by erecting huge and stately tombes and monuments as memorialls of their buriall in those places such as were the Egyptians Pyramids c. which are called desolate places not only because the dead bodies buried there are left as it were forsaken of all friends in a desolate condition but also because such monuments were built usually not in towns and cities but abroad in the fields in solitary and unfrequented places whence is that of the prophet Ezek. 26.20 where foreshewing the destruction of Tyre he speaks as in the name of the Lord thus When I shall bring thee down with them that descend into the pit with the people of old time and shall set thee in the low parts of the earth in places desolate of old c. or 2. by rebuilding what their ancestours durst not attempt great houses or cities formerly ruined that had been a long time wast places as the Prophet calls them Isa 58.12 whereof there had been nothing but the foundations left for many generations or rather 3. by building in places formerly desolate wherein haply one would wonder how such buildings could be raised either great cities or stately houses for themselves to dwell in and that of such a huge
to be let this which I have said move you to pity me and comfort me and do not still condemne me for an hypocrite and adde affliction to the afflicted As for the reason that is added for the hand of God hath touched me see the Notes chap. 1.11 2.5 Vers 22. Why do you persecute me as God and are not satisfied with my flesh This which Iob here upbraids his friends with to wit that they persecuted him as God may be understood two severall waies either 1. That when God afflicted him they did so too they did as it were joyn with God in afflicting him and making his life burdensome to him when God punisheth any man or men though the punishments be never so justly inflicted it is the duty of those that behold them thus punished to pity them and be tender over them neither must they by any means insult over them but rather reflect upon themselves and be afraid of themselves as considering that God may as justly lay his hand upon them as he hath done upon these whom they behold in such misery Now that therefore for which he blames his friends here may be only this because when Gods hand was heavy upon him they instead of pitying him did also set themselves against him and by their hard usage and bitter reproaches did adde to his affliction forgetting themselves to be men subject to the same miseries or 2. That they did afflict him in the same manner as God did to wit in that 1. As God did persecute him incessantly and without intermission bringing calamities upon him one in the neck of another without affording him any breathing time so did they follow him with reproach upon reproach and censure upon censure not yielding him any rest and 2. In that they persecuted him as an enemy as God did and in as heavy a manner As God had laid load upon him so did they as God had appeared in a way of wrath against him so did they and so he doth as it were intimate that their scorns and scoffs and calumnies were as grievous to him as all the other miseries that God had laid upon him or 3. That they arrogated that to themselves which belonged only to God to wit either because they did in so masterly a manner condemne him for an hypocrite which none could know but God only who is the searcher of the heart and of the reines or else rather because they did causelessely persecute him why do you persecute me as God as if he had said However God in regard of his absolute Sovereignty over men may deal with them as seems good in his own eyes and so may lay what afflictions he pleaseth upon me merely because it is his will so to doe though there were no other cause at all yet you have no such power over me and therefore shew why it is that you do thus persecute me what will you make your selves Gods And then for the next clause wherein he chargeth them that they were not satisfied with his flesh Why do ye persecute me as God and are not satisfied with my flesh the drift thereof I conceive is to imply either that it was a high degree of cruelty in them that not content with the grievous miseries he had endured in his body even to the utter wasting and consuming of his flesh besides that he was stripped of all other outward comforts whatsoever they should also seek as they had done to wound and afflict his spirit also as if he had said Though God afflicteth my mind and my soul and hath filled my soul with terrours yet why should you force on my affliction as farre as God doth or else that in regard they were not satisfied with all those insufferable miseries that he lay under but did still prosecute him with so much bitternesse they were herein like beasts of prey that when they have eaten the flesh of the poor creatures they prey upon cannot be satisfied therewith till they have quite devoured them and after they have eaten the flesh do also gnaw and crush the bones asunder And indeed all cruell oppression and crushing of the poor and afflicted is usually expressed in the Scripture by that phrase of devouring them and eating up their flesh as Psal 27.2 My foes came upon me to eat up my flesh and Gal. 5.15 But if ye bite and devour one another take heed that ye be not consumed one of another Vers 23. O that my words were now written oh that they were printed in a book c. Though some referre this particularly to that following passage verse 25. wherein he makes indeed a most clear and glorious confession of his faith in Christ his Redeemer and his hope concerning the resurrection of the dead and life eternall worthy to be taken notice of by all that should live in succeeding times yet I rather think he meant it of all that he had spoken in that dispute that had been betwixt him and his three friends yea and of all that he should afterward speak To shew how clear his conscience was and how confident he was of the justice of his cause and to manifest withall that he had not spoken so rashly and unadvisedly and much lesse so desperately and blasphemously as they pretended he had though some words might slip from him in his passion that were not altogether to be justifyed he wisheth that his words were written and printed in a book c. For hereby he intimates that he was so farre from declining the judgement of any man living that he was willing it should be known both to the present and future ages as being assured that whoever in succeeding times should read what he had suffered and what had passed betwixt him and his friends they would pity his condition and acquit him from all those false accusations they had charged upon him Yea and therefore he wisheth that his words were not only written and printed in a book but also vers 24. that they were graven with an iron pen and lead in the rock for ever And however some Expositours understand this that herein he wisheth that his words were graven with an iron pen in plates or leaâ—s of lead yea in the rock for ever yet others think that according to our translation the ground of this expression must needs be either that in those times they were wont to make their graving tools of iron tempered with lead as now a-daies they are tempered with steel or else that when they desired to grave any thing in stone for a perpetuall monument they used to cut the letters with an iron pen or graving tool and then to fill up the cuts or furrows of those letters with lead that they might be the more plain and legible and that hence he speaks of having his words graven with an iron pen and lead in the rock for ever Vers 25. For I know that my Redeemer liveth and that he shall stand
say even in a way of love Methinks I could eat thee and many learned Expositours do thus conceive of these words for thus say they Iob implyes here how good and amiable he was to those of his own houshold and then he adds in the following verse how good he was to strangers Thirdly others again on the contrary hold that Iobs intent in these words was to shew that some at least even of his own houshold were ready to say that they could out of hatred to Iob eat his flesh without being satisfied and that because he did so continually day and night overburthen them and weary them with the entertainment of strangers in his house for this they say is premised with relation to that which follows in the next verse The stranger did not lodge in the street but I opened my doors to the traveller And fourthly others though they conceive also that these words are premised with respect to that which follows in the next verse concerning his frequent entertaining of strangers yet not thinking it probable that Iobs servants should be so inhumane to so good and gentle a master as to wish they might eat the flesh of his body do rather understand these words his flesh of the flesh provided for the feeding of himself and his guests If the men of my tabernacle said not Oh that we had of his flesh we cannot be satisfied as if they had said Strangers are fed daily with the flesh he provides for his food but we that are of his own houshold have scarce leasure to tast of his provision we are so continually imployed in providing for and attending upon strangers that we have not so much leasure as to satisfie our hunger And indeed this last seems to me the best Exposition Vers 33. If I covered my transgressions as Adam by hiding mine iniquity in my bosome There are some Expositours that would have the drift of these words to be this that he had not been guilty of any such transgressions that he should need to dissemble or conceal them or cover them with a vizar of hypocrisie But the words do clearly professe this that where he was in a fault he had not gone about to hide it as Adam did or as men naturally are wont to doe to wit by excusing or denying it And thus he intimates that what he had said in his justification was not because he judged himself free from sin No he knew that he had many waies offended God and wherein he was guilty he was alwaies willing to acknowledge it Vers 34. Did I fear a great multitude or did the contempt of families terrifie me that I kept silence and went not out of the door By the contempt of families may be meant either first the most contemned in any family the meanest and basest amongst them the scum of the people or secondly the contempt which he had brought upon any families or thirdly any families contemning of him But which way soever we understand that expression the drift of Job in these words is very obscure and yet according to our Translation there are only two Expositions that have any probability in them as first that Job spake this with reference to that he had said in the foregoing verse concerning hiding his iniquities affirming that he did not hold his peace or keep within door forbearing to acknowledge his sin lest his contemning of families should be known or lest any other sin of his should be divulged amongst the multitude yea even amongst the rascall crew of the people and so he should be scorned and contemned and become a by word amongst all the families that lived about him his offences were not of that nature but that he was willing if occasion had been to have gone forth and confessed them openly before all men even the most despised of all the people or secondly that Job here protests that he did never out of base cowardise and fearfulnesse neglect to doe his duty Did I fear a great multitude or did the contempt of families terrifie me that I kept silence and went not out of the door as if he should have said No I did not I did never forbear to reprove sin to defend the oppressed or otherwise to speak what I deemed just and equall I did never forbear to goe forth and shew my self or I did never slink out of doors and goe away from the place of judgement for fear of an enraged multitude or for fear of being contemned by families incensed against me for that which I did though they were of never so considerable quality or number And this indeed is the Exposition that is most generally approved only some alter it a little thus to wit that he did not in these words deny that he kept silence and went not out of the door but only that he did it not for fear if he did hold his peace and went not forth it was not out of timerousnesse but for some other reason as because he judged that the patient bearing of injuries was the best way to overcome them or some such like motives Vers 35. Oh that one would hear me c. That is Oh that any one would undertake as a Judge to hear me plead the cause between God and me behold my desire is that the Almighty would answer me that is my desire sincerely is that God who hath seen and known all my waies and discerns what the thoughts and intentions of the heart are would satisfie me when I desire to know why he hath so sorely afflicted me and would answer the arguments I shall bring to prove mine innocency concerning which see also the former Notes chap. 9.34 35. and chap. 13.18 19 c. and that mine adversary had written a book that is that any adversary of mine had brought in his accusations and allegations against me in writing that so I might know them and answer them as I could for such it seems was the custome of those times in all judiciall proceedings Vers 36. Surely I would take it upon my shoulder and bind it as a crown to me In the first words of taking it upon his shoulders some conceive that Job alludes to the writings that used to be fastned on the shoulders of malefactours wherein the cause of their suffering was written in great capitall letters that all men might read it and so that his meaning therein was that he would be glad that all men might see what could be said against him Others hold that he alludes to mens taking up and carrying on their shoulders those things which they do dearly prize and esteem and so that he meant that this book of accusations brought in against him he should highly prize and should esteem it as some choice treasure not doubting but that thereby his innocency would the more clearly appear And lastly others think that he alludes to the custome of carrying Ensignes and scepters on mens shoulders or any other signs
back againâ— or 〈◊〉 that God delivered him out of all the miseries wherein before he had been as it were held captive or thirdly that God did now free him from being any longer under the power of Satan into whose hands God had delivered him chap. 2.6 And it is said that this God did when he prayed for his friends to intimate how well it pleased God that he could so heartily intercede for those that had used him so ill wherein he was also a type of Christ who prayed for them that crucifyed him Luk. 23.34 As for that which follows Also the Lord gave Iob twice as much as he had before to wit as is afterward expressed vers 12. fourteen thousand sheep whereâ—s he had but seven thousand before six thousand camels whereas he had but three thousand before and so in the rest chap. 1.3 it cannot be thought that this was done in an instant but in processe of time though withall it is probable that the extraordinary blessing of God upon him was much manifested in the speedy encrease of his estate Vers 11. Then came there unto him all his brethren c. That is his kindred neighbours and acquaintance These had before estranged themselves from him either because of his poverty or because they looked upon him as an hypocrite hated of God as his three friends did as Iob often complained chap. 6.15 and 19.13 14 c. but now they came again flocking to him from all parts Some conceive that this was not till God had doubled or at least greatly encreased his estate for which I see no just ground Rather it may be most probably thought that when the fame was spread abroad how God had appeared in a vision to Iob and his friends and had taken his part against them and had miraculously recovered him of all his bodily distempers and some way perhaps blessed him in his estate then they came thus to visite him and so did eat bread with him in his house that is feasted with him in his own house which may be added also to imply Iobs meeknesse who would not now reject them because they in his adversity had despised and forsaken him And then for the following words and they bemoaned him and comforted him c. to wit in regard of his late heavy sufferings we may well conceive that hereby or herewith they did as it were excuse their former neglect of him or perhaps blame themselves for it As for their presents every man also gave him a piece of money and every one an ear-ring of gold this is not mentioned as if they were given to relieve his poverty and as a new stock to begin on but only to shew that by way of congratulating Gods mercy to him and by way of honour and reverence afforded him they came with their presents to him as to great men in those times they were wont to doe For though Iobs losse was very great in his cattel yet there being no mention made of the losse of any other part of his estate I see no reason why we should take it for granted that he was brought to such a beggarly condition as it is commonly thought Vers 13. And he had seven sons and three daughters Iust as many as he had before chap. 1.2 But yet some say that because his other children were not lost but were alive with God in heaven therefore even in his children his number was doubled too that there was no need that his new stock of children should be twice as many as before as his cattel were And to this others adde also that he would not have had twice as great an estate to leave to his children as he had before if his children had been twice as many as they were before But however hereby is implyed both the perfect recovery of his health and likewise that his wife was together with his other friends reconciled to him unlesse we should say with some that these children he had by another wife which is not so probable both because there is no mention of the death of his former wife and also because it is most probable that presently upon his recovery God comforted him in this particular as well as in other things thereby also giving him hope of children Vers 14. And he called the name of the first Iemima c. Their names are thus punctually expressed to manifest the truth of the history Vers 15. And their father gave them inheritance among their brethren Which shews that they were married not to strangers of another nation but for Iobs greater comfort to some of his own country Vers 16. After this lived Iob an hundred and fourty years This also implyes the perfect recovery of his health and makes it most probable that he lived before the age of Moses of which see the Note chap. 1.1 yet how old he was before he was afflicted is no where expressed for that which some say that he was seventy years old before he was afflicted building upon this that his years after his calamities as well as his cattel were twice as many as they were before which is an hundred and fourty is a mere conceit Vers 17. So Iob died being old and full of daies See the Note Gen. 25.8 Thus God made good to Iob what Eliphaz promised him if he would repent chap. 5.26 Thou shalt come to thy grave in a full age like as a shock of corn cometh in in his season ANNOTATIONS Upon the book of PSALMS PSALM I. Vers 1. BLessed is the man that walketh not in the counsell of the ungodly c. This book is often cited by Christ and his Apostles by the name of the Psalms Luk. 24.44 All things must be fulfilled which were written in the Law of Moses and in the Prophets and in the Psalms and the book of Psalms as Luk. 20.42 David himself saith in the book of Psalms The Lord said to my Lord c. yea and in expresse tearms as written by the inspiration of the holy Ghost as Matth. 22.43 How then doth David in spirit call him Lord and Acts 1.16 The holy Ghost by the mouth of David spake before concerning Iudas c. Many Expositours hold that all the Psalms were made by David but I cannot see that they make good what they say for though it is very probable that the most of them were composed by him and provided purposely to be sung in the Tabernacle and the Temple and that because it is evident that some even of those Psalms before which Davids name is not prefixed were yet made by David as we see in the second Psalm which is expresly said to be Davids Act. 4.25 and in the 105 Psalm of which it is said 1 Chron. 16.7 that David delivered it into the hand of Asaph and his brethren and yet neither of these have any title prefixed before them and the like may be said of others and therefore I conceive it is that
severe wrath against his enemies yet to his people he should be the authour of all perfect happinesse PSALM III. The Title A Psalm of David when he fled from Absalom It is not improbable that this Psalm was composed by David in the very time of his withdrawing himself from the rage of Absalom if we consider first that the time was long secondly how carefull David was to redeem all times of any freedome for any spirituall services and thirdly that he was thereto inabled by the speciall inspiration of Gods spirit Yet the words may well bear it that it was composed afterward to expresse how he was affected in that time of his distresse thereby to sound forth the praises of God Vers 1. Lord how are they encreased that trouble me c. It is said 2 Sam. 15.12 that this conspiracy was strong for the people encreased continually with Absalom and chap. 17.24 that Absalom passed over Iordan he and all the men of Israel with him which was according to Hushai's counsell vers 11. I counsell that all Israel be generally gathered unto thee from Dan even to Beersheba as the sand that is by the sea for multitude And hence it is that David here complaining to God upon whom he casts his grief and care mentions this three severall times that his enemies were so many expressing himself by way of admiration to shew how strange it was that so many should so suddenly without any cause fall off from him whom God had anointed to be their king to set up an ambitious youngster as his son Absalom was to reign over them Vers 2. Many there be which say of my soul c. That is of me See the Note Gen. 27.4 There is no help for him in God that is no hope or possibility of help And thus they animated one another against him and did thereby exceedingly wound his soul either first out of an Atheisticall contempt of God boasting that now they had such a strong party that God should not be able to help him and indeed we see with what confidence Ahithophel spake 2 Sam. 17.2 I will come upon him while he is weary c. and all the people that are with him shall flee and I will smite the king only or secondly because they judged thus from that sore calamity that God had brought upon him in the insurrection of his own son against him or thirdly because they judged that God had forsaken him for his sin in the matter of Uriah which probably might be the reason that moved Ahithophel though so great a Politician to joyn with Absalom for so we see Shimei concluded 2 Sam. 16.8 Selah Divers opinions Expositours have concerning the meaning of this word which is three severall times inserted in this and often in other Psalms but very little clear evidence of reason there is in any thing they alledge as the ground of their opinions That which hath most shew of likelyhood is either first that it is set as a musicall pause to shew that in that place the singers were for some time to make a stop in their singing which may seem the more probable because we find this word no where in Scripture but in this book of the Psalms and in the song of Habakkuk and in both alwaies at the end of a verse unlesse it be in these few places to wit Psal 55.19 and 57.3 and Habak 3.3 9. or secondly that it was a Note to mind the singers that in that place they were to lift up their voices which is grounded upon this that the word seems to be derived from an Hebrew word that signifieth to elevate or lift up These two I say are the most probable opinions Only withall we must know that the end of either of these was to signifie the observablenesse of the foregoing passage as here how considerable this sad condition of David was that his enemies should say there was no help for him in God They that hold it was a musicall pause say it was to give a hint that men should seriously ponder of that which was then said and they that hold it was for the lifting up of the voice or as some think to shew that the foregoing passage was to be sung twice do likewise conceive that hereby was signified how admirable and observable that was for all that heard it Vers 3. But thou O Lord art a shield for me my glory and the lifter up of my head He tearms God his glory first because God had given him and he knew would still give him cause of glorying in his favour and help secondly because he had honoured him and so would still by giving him victory over his enemies and this he opposeth to the shame that lay now upon him when he was glad to fly for the saving of his life and thirdly because it was the Lord that had advanced him to that glorious condition of being king over his people and therefore he doubted not but that he would maintain and protect him therein And then again he tearms him the lifter up of his head first because God did comfort and support his dejected spirit and keep him from sinking under his afflictions secondly because through Gods grace to him he was inabled to bear up his head with confidence and comfort according to that Luk. 21.28 And when these things begin to come to passe then look up and lift up your heads for your redemption draweth nigh thirdly because God had often and he knew still would deliver him out of troubles and raise him from any dishonour and reproach that should be cast upon him as it is said that the king of Babylon did lift up the head of Jehoiachin when he freed him out of prison 2 King 25.27 and fourthly because he had exalted him to be king and therein he doubted not but he would continue him according to that Psal 110.7 He shall drink of the brook in the way therefore shall he lift up the head Vers 4. I cryed unto the Lord with my voice c. Why was it not enough to say I cryed unto the Lord but that these words must be added with my voice I answer first because he would covertly imply that in stead of spending his breath as in their afflictions many do in vain and uselesse complaints and murmurings against God he rather chose to call upon God for help secondly because he would hereby oppose the lifting up of his voice in prayer to their clamours and insultations as if he had said Their outcryes shall not put me to silence whilst they lifted up their voice in such outcryes against me God hath forsaken him there is no help for him in God this stopped not my mouth but I cryed to the Lord with my voice and thirdly to shew that by reason of the strength of his affections he not only prayed within himself but also out of the fervency of his spirit poured forth his desires in vocall
particularly that God had caused him to understand the spirituall meaning of the sacrifices and so he did not rest in them but was carefull to consecrate himself unto the Lord. Or 2. by way of opposing Christsâ—offering up himself as a sacrifice for his people to his own inability to return any thing to the Lord proportionable to the mercies he had received from him which he doth by speaking thus as in the person of Christ Sacrifice and offering thou didst not desire mine ears hast thou opened to wit by making me most willing to doe what thou enjoynest me The Apostle following the translation of the Septuagint cites these words thus but a body hast thou prepared me Heb. 10.5 which is indeed all one in effect with this of Davids mine ears hast thou opened for ears opened and fitted for hearing and obeying the will of God do necessarily imply a body that must be imployed in Gods service and so the ears may be here figuratively put for the whole body and the rather in this place because by the hearing of the ears a man is prepared to give up himself to the service of God and the very end why Christ had a humane body was that he might obey the will of his Father in dying for his elect people Vers 7. Then said I Loe I come c. This may be understood of David Then said I Loe I come c. that is when thou hadst thus wonderfully delivered me and that I understood thou didst not require sacrifice in comparison of new obedience or when thou hadst given me a hearing ear and a desire to obey thee then did I most readily engage my self thereto For the following words in the volume of the book it is written of me though some understand this of the book of Gods eternall decree which they say in regard of the secrecy of that which is contained therein may well be tearmed a book rolled up as the Hebrew word translated volume doth indeed signify yet because there is no probable reason why this secret book should be here alledged I doubt not but it is meant of the book of the old Testament as is clear also by that which follows vers 8. yea thy law is within my heart Nor is there any cause to question why David should say it was there particularly written of him that he should delight to doe Gods will c. for so that which was written in this book is expressed in the following verse 1. because what is there enjoyned in common to all Gods people believers are wont to apply to themselves as if it were written particularly of them and 2. because it is there written of all the elect and regenerate children of God that they shall thus readily and chearfully obey Gods will But principally doubtlesse this was spoken by David in the person of Christ tendring himself to perform the will of God concerning mans redemption Then said I Loe I come that is when thou hadst decreed that not legall sacrifices but my offering of my self as a sacrifice should satisfy for the sins of thy people then did I willingly undertake to come unto Jerusalem to suffer there what was appointed or rather thus when thou hadst opened mine ears when thou hadst prepared me a body then did I willingly enter upon this service for indeed the Apostle doth clearly apply this to Christs coming in the flesh Heb. 10.5 6 7. Wherefore when he cometh into the world he saith Sacrifice and offering thou wouldest not c. Then said I Loe I come c. and then also that which follows in the volume of the book it is written of me must be understood of the predictions that were both in the promises and the types of the old Testament concerning the work of our Redemption by Christ no particular place being cited because Christ is indeed the main scope and summe of the whole Scriptures whence is that which is said of Christ Luk. 24.27 that beginning at Moses and all the prophets he expounded unto them in all the Scripture the things concerning himself and that Joh. 5.39 Vers 8. I delight to doe thy will O my God c. This David might truly say of himself but chiefly it was spoken doubtlesse of Christs readinesse to doe that will of God of which the Apostle saith Heb. 10.10 by the which will we are sanctified through the offering of the body of Iesus Christ once for all according to that Luk. 12.50 I have a baptisme to be baptised with and how am I straitned till it be accomplished And indeed in others this disposition to doe the will of God can never be found but as they are members of Christ and by grace derived unto them from him As for the next clause yea thy law is within my heart see the Note Pâ—al 37.31 Vers 9. I have preached righteousnesse in the great congregation c. See the Notes Psal 22.25 and 31. It may be meant either of Davids sounding forth the praises of God for his faithfulnesse c. and so may be alledged here as an argument to move God to hear his following requests because God is the readier to doe good to men when they are carefull to give God the glory thereof or rather of Christs preaching the Gospel by himself and his Ministers Yea and some would include too his teaching men Gods righteous laws which indeed he came not to make void but pressed evangelicall obedience thereto Vers 10. I have not hid thy righteousnesse c. To wit through fear or neglect Vers 11. Withhold not thou thy tender mercies from me O Lord c. This doth clearly referre to that which went before He had said vers 9. I have not refrained or withheld my lips from publishing thy praise and hereupon he inferres therefore withhold not thou thy tender mercies from me and so vers 10. he had said I have not concealed thy loving kindnesse and thy truth with reference thereto therefore he adds here let thy loving kindnesse and thy truth continually preserve me Thus David prayeth to be delivered from his danger Yet many take both this and the requests that follow to be spoken in the person of Christ praying to be freed from his terrours or from his sufferings by a glorious resurrection Vers 12. Mine iniquities have taken hold upon me c. See the Notes Psal 38.4 and 31.10 and Deut. 28.15 so that I am not able to look up that is I am not able to lift up my face implying how sorely he was overburthened with his miseries or with grief discouragement and astonishment of spirit thereby Yet they that apply the whole Psalm to Christ understand this of the iniquities of the elect imputed to Christ They are moe then the hairs of my head therefore my heart faileth me that is my life faileth me I am ready to die or my wisedome courage confidence and strength faileth me Vers 14. Let them be ashamed and
this may be included yet I do not think that the words are to be limited hereto Vers 18. When thou sawest a thief then thou consentedst with him c. To wit by joyning with him therein or at least by approving the evil of his waies and hast been partaker with adulterers to wit by living in the same uncleannesse with them or at least by conversing familiarly with such lewd persons Some learned Expositours do I know understand both these peculiarly of those priests and judges amongst the Israelites who for bribes were wont to justify thieves and adulterers that were brought before them and so were partakers with them according to that Isa 1.23 Thy princes are rebellious and companions of thieves every one loveth gifts c and accordingly they also expound the following verse Thou givest thy mouth to evil and thy tongue frameth deceit of the false and cunning pretences wherewith they sought to hide and palliate their wickednesse when they proceeded so unjustly in judgement But though these may be included amongst others yet I see no reason why the words should be limited to these only Vers 20. Thou sittest and speakest against thy brother c. Those words thou sittest some refer to those that sit in the place of judgement and there passe false and unjust sentences against their brethren and others to the custome of idle persons that when on their ale-benches or elsewhere they sit chatting together are wont to slander their brethren However it seems to imply that when they spake evil of their brethren they did it not out of sudden passion but deliberately and for a long time together Vers 21. These things hast thou done and I kept silence c. See the Note above vers 3. thou thoughtest that I was altogether such a one as thy self that is one that could not know sins committed in secret no more then thou canst or rather that I did approve of thy wickednesse and so consequently am as bad as thy self but I will reprove thee and set them in order before thine eyes that is I will openly and clearly discover all thy sins particularly and to thy confusion and shame will fully convince thee of them and so make thy self to see that which now thou wouldest hide from me The phrase that is here used of setting his sins in order before his eyes seems to imply either that they should be as clearly discovered to him as if he should see them fairly written in a rolle or catalogue before his eyes or that they should be presented to his conscience as witnesses to accuse him or as souldiers to fight against him Vers 22. Now consider this ye that forget God c. Thus God speaks of himself in a third person purposely to put them in mind what a dangerous thing it was to despise God and then in the following words lest I tear you in pieces and there be none to deliver there is an intimation given 1. that if they did not repent turn to God betimes it might be ere long too late and 2. that such was Gods power that if he once began to take vengeance on them none could deliver them Vers 23. To him that ordereth his conversation aright c. To wit as one that truly fears me and doth not only in an outward ceremoniall service make a shew of worshipping me will I shew the salvation of God that is the salvation promised shall be made good to him I will save him both here and eternally hereafter and so it shall appear that he hath sought me in a right manner Here again God speaks of himself in a third person to expresse what he saith with the greater emphasis To him will I shew the salvation of God as if he should have said He shall find by proof that it is not in vain to trust in me the great God of heaven and to approve himself to me PSALM LI. The Title A Psalm of David c. See the Note upon the Title of the 6. Psalm when Nathan the prophet came unto him one prophet to another as when a physician is sick and not able to prescribe physick for himself other physicians come to visit him after he had gone in to Bathsheba which was well-nigh a year if not more after his sin was committed with her see the Note 2 Sam. 12.1 So that this is thus expressed 1. to aggravate his wickednesse in continuing impenitent so long after he had fallen into such grosse sins 2. to magnify the Lords mercy in seeking to recover him out of his sin that was so regardlesse of the Lord and his own soul and 3. that hereby he might publickly acknowledge his sin to all the Church of God that had been scandalized thereby Vers 1. According unto the multitude of thy tender mercies blot out my transgressions To wit out of thy debt-book And observable it is 1. that it was not the putting by or removall of those grievous calamities which Nathan had threatned should come upon him 2 Sam. 12.10 11 12 that he so earnestly beggs of God but the pardon of his sins and 2. that he pleads the multitude of Gods tender mercies in reference to the multitude and the greatnesse of his sins in regard whereof he could only comfort himself in the superabundance of Gods grace But why is David so earnest herein since Nathan had already assured him that God had pardoned him 2 Sam. 12.13 I answer 1. because even where sin is pardoned yet repentance is a duty on our part required and 2. because it was necessary for the farther strengthening and the comforting of his grieved soul Vers 2. Wash me throughly from mine iniquity c. That is from the guilt of mine iniquity For still he begges here I conceive for pardon and not for purging and sanctifying grace as some would have it And by that expression wash me throughly wherein doubtlesse he alludes to the ceremoniall washings enjoyned by the law he again implyes how exceeding filthy he judged his sins and how dangerously he was defiled thereby Vers 3. For I acknowledge my transgressions and my sin is ever before me That is it comes upon every occasion into my thoughts to the continuall wounding of my soul see the Note Psal 50.21 Now this David alledgeth as a motive to move God to pardon him and that upon two grounds 1. because God had promised to pardon those that did thus acknowledge and confesse their sins with truly broken and grieved hearts and seeing therefore he openly registred his sin to be read by all men in this Psalm he desires that God would blot it out of his book and 2. because this discovered that he did now heartily begge pardon of God in that it proceeded from a soul continually afflicted and terrified with the remembrance of his sins and all the aggravating circumstances thereof Vers 4. Against thee thee only have I sinned and done this evil in thy sight c. These last
wondrous things To wit by his own power this seems to be added in reference to the wonderfull goodnesse of God in continuing the kingdome to Solomons posterity notwithstanding many of them did so often provoke God to have utterly destroyed them but especially with reference to Gods wonderfull works in the Churches redemption by Christ her miraculous preservation maugre the rage of Satan against her and the many other benefits we enjoy by his kingly office Vers 19. Let the whole earth be filled with his glory c. This seems also to be spoken with respect to the times of the Gospel Amen amen see the Note Ps 41.13 Vers 20. The prayers of David the son of Iesse are ended For the adding of those words the son of Iesse see the Notes 2 Sam. 23.1 It is evident that the 86 the 110 divers of the following Psalms besides were composed by David and therefore it well may be questioned why it is said that here the prayers of David are ended But to this divers answers are given by Expositours as 1. that this was the last Psalm that David composed and haply placed last in the order of the Psalms that since the order of the Psalms was transposed or 2. that this was the last of the Psalms which David joyned together in a book that the following Psalms wherein there are some also that David himself did afterwards compose were collected by some other holy man of God joyned to that book of Psalms which David had formerly made or 3. that this is added here because hither to we have had Davids Psalms but now those that next follow were composed by Asaph and others And indeed if it were clear that the following Psalms were not composed by David it might well be said in this regard that here the prayers of David are ended though some Psalms of Davids making be afterwards inserted as it is said The words of Iob are ended because his reasoning with his friends doth there end though some words that Job spake are afterwards inserted in that book as ch 40.3 4 5 ch 42.1 2 c. PSALM LXXIII Vers 1. TRuly or yet God is good to Israel even to such as are of a clean heart That is that are upright-hearted amongst the people of God Yet some would have the meaning of these words to be this that they whose hearts are clear from passion do know God to be good though others being under temptation and disturbed with passion cannot often be so perswaded With the like abrupt expression the 62. Psalm begins concerning which see the Note there Vers 2. But as for me c. As if he had said Though this be so and I knew it well enough as having had frequent experience of Gods manifold goodness both to my self other his faithfull servants and though I have alwaies endeavoured in all things to approve my self to God yet my feet were almost gone that is I was almost transported beyond the bounds of piety even to the accusing of God in words at least in thought of injustice and unfaithfulnesse or I had almost fallen from this perswasion of heart concerning the goodnesse of God to the righteous and from believing the truth of Gods promises yea almost from the uprightnesse of my waies yielding to doe as those wicked men did whom the Lord thus prospered And observable it is that all sinfull slips were so grievous to David that he laments here even that his steps had wel-nigh slipped Vers 4. For there are no bands in their death c. This may be understood either 1. of the sodainnesse of their death to wit that they drop as it were on a sodain into the grave without any foregoing sicknesse or pain which then is more fully set forth in the following clause but their strength is firm not wasted by any foregoing sicknesse see the Note Job 21.13 or 2. of the gentlenesse and easinesse of their death that they do not die a hard and bitter death either by reason of inward gripes and pinches of conscience and terrours of mind or of bodily pangs and strugglings with death their souls being bound within them as with bands which death hath much adoe to untie or break so that they cannot depart or at least are long held back as with bands from dying but how this can agree with that following clause but their strength is firm I cannot well see or 3. of their dying a naturall death to wit that they are never brought to die as malefactours being bound with bands cords or chains and that because the laws can take no hold of them whatever wickednesse they commit by reason of their riches and greatnesse they are sure to escape or 4. of their dying in a good old age namely that they are not violently dragged to an untimely death by any sicknesse or dismall casualty but having sweetly passed over the whole natural course of their lives they quietly give up the ghost And their strength is firm that is proportionably to their years all their life long they are strong and healthfull till at last being spent by mere old age their life is expired and they goe down into the grave Vers 6. Therefore pride compasseth them about as a chain c. That is Because of this their prosperous condition they carry themselves proudly in every regard in their countenance speech gesture c. as some men will do when they have gotten a chain of gold they grow highly conceited of themselves being ready still to boast of and advance themselves and to despise others or they please themselves and glory in their pride as esteeming it an ornament to them violence covereth them as a garment as if he should have said And by reason of this their pride they become bold cruell and violent oppressors of others for this expression of violence covering them as a garment is to imply that they do not only conceive it in their minds but also expresse it outwardly in their deeds yea and glory in it as men do in some gorgeous attire seeking to outstrip one another herein as they seek to outstrip one another in bravery and perhaps wearing the trophies of their oppressions in a way of boasting And to this some adde also that oppression is as constantly their practice as it is for men every day to put on their garments and that hereby they seek to defend themselves as men shelter themselves from the cold by their raiment But however the main drift in alledging this is to set forth how strange it might seem that when men did thus abuse the bounty and goodnesse of God he should notwithstanding suffer and prosper them still Vers 7. Their eyes stand out with fatnesse c. Because the fatnesse of the face makes the eyes to be hidden rather then to stand out some would have this clause rendered thus Their eyes goe out with fatnesse meaning that they had scarce any
another but Jerusalem must now be the settled place where we shall constantly meet to worship God even unto the coming of the promised Messiah Vers 3. Ierusalem is builded as a city that is compact together That is whose buildings first did not stand scattering some in one place some in another as it useth to be in villages but were joyned closely handsomely together that in a well-contrived order with a very comely proportion uniformity in the structure 2. whose inhabitants were as firmly knit together with all possible unanimity and harmony of affection being joyntly subject to the same government making profession of the same religion All which is here spoken of Jerusalem with relation doubtlesse to her former condition because in former times there had been two if not three towns in the place where Jerusalem stood the one inhabited by the Jebusites which was called the fort of Zion the other by the Israelites who did accordingly live under severall governments made profession of severall religions till David took the fort of Zion then it seems he built all the vacant places in between these two towns and compassed them both with the same walls so did perfectly unite them together and make of them one well-compacted city And this is noted here by way of extolling the beauty glory of this city purposely thereby to settle in the hearts of the people an high esteem of it which was the only foundation of all their safety and welfare that they might still own it as the city which God had chosen to be the only peculiar place of his worship and the royall seat of that kingdome under which they were to live in subjection unto all succeeding generations Vers 4. Whether the tribes goe up c. To wit at the three solemn feasts the tribes of the Lord unto the Testimony of Israel that is unto the Ark which is called the Testimony see the Note Numb 17.4 or unto the Tabernacle or the Temple where the Ark was whence the Tabernacle is usually in the books of Moses called the Tabernacle of testimony Vers 5. For there are set thrones of judgement c. That is God hath appointed that the supreme Courts of Judicature both civill ecclesiasticall shall alwaies be there see the Note Deut. 17.8 or more particularly that the Regall throne for David his successours shall alwaies be there as is expressed in the following clause the thrones of the house of David Vers 8. For my breâ—hren companions sakes I will now say Peace be within thee Least any should suspect that in transferring the Ark into Zion his own city in speaking so much for Jerusalem in the foregoing verses he aimed at his own glory the establishment of his own kingdome therefore he protests here that he desired that Jerusalem might flourish not out of any self respects but for his brethren and companions sakes to wit the whole Israel of God throughout the land who were his brethren and companions in the fellowship of the same faith and religion that because he knew that the safety happinesse of them all depended upon the welfare of Jerusalem in that God had established that to be the seat of the Sanctuary and kingdome neither could they be happy any longer then they enjoyed Gods Ordinances there and lived under the government of that kingdome PSALM CXXIII Vers 1. UNto thee lift I up mine eyes O thou that dwellest in the heavens As if he had said Finding all things in outward appearance hopelesse desperate here below I look up unto thee O Lord in whom there is hope for thy people in their greatest extremities And indeed if this Psalm was composed for the use of Gods people as it is probably thought by many Expositours when they were in Babylon or under the persecution of Antiochus Epiphanes they might well then say that they had no hope in the world but in God only Vers 2. Behold as the eyes of servants look unto the hands of their masters and as the eyes of a handmaid unto the hands of her mistresse so our eyes wait upon the Lord our God c. The faithfuls waiting upon and looking up unto God may here be compared to servants looking to the hand of their master or mistresse in three regards especially 1. as servants slaves of old did wholly depend upon the good will pleasure of their masters mistresses for their food raiment and whatever else they wanted not daring to challenge any thing but patiently waiting to receive what they were pleased to give them so the faithfull do quietly wait upon God for a supply in all their necessities 2. as such servants when they were beaten were wont to cast back their eyes sadly upon the hand of their master or mistresse that beat them even by their mournfull looks begging as it were for mercy so are Gods servants wont to look with weeping eyes unto the Lord when ever he corrects them 3. as such servants however they were wronged yet were not allowed to revenge themselves nor to lift up a hand against those that injured them in such thraldome they lived in this regard that they might not carry either sword or any other weapon about them and therefore whenever they were injured they still had recourse to their masters for aid expecting that they should take their part defend them against those that injured them so also it is with Gods servants they look up still to God to whom vengeance belongs for protection help against those that oppresse and afflict them And indeed this last is most agreeable to the sequele of the Psalm wherein they complain how exceedingly they were oppressed by their enemies As for that last clause untill that he have mercy upon us as it implyes their confidence that God would help them so also their resolution patiently to wait upon God till he were pleased to help though he deferred it never so long PSALM CXXIV Vers 1. IF it had not been the Lord who was on our side now may Israel say c. Some Expositours conceive that David speakes here in generall of all the wonderfull deliverance which God had wrought for the Israelites in all ages But because of those words now may Israel say I rather think that he speakes here of some particular deliverance upon occasion whereof this Psalm was composed wherein it was unquestionably clear that God alone had saved them by his almighty power as haply that from Absaloms conspiracy or that from the invasion of the Philistines 2 Sam. 5.17 18 or some other of the like nature Vers 3. Then they had swallowed us up quick c. That is They had utterly destroyed us that as speedily as a man is swallowed up that falls into deep waters for that he alludes thereto in this expression is evident in the following verse Vers 4. Then the waters
with him to wit when at harvest he comes home out of the field with his carts laden with sheaves PSALM CXXVII The Title A Song of degrees c. See the Note on the Title Psal 120. for Solomon or of Solomon as it is in the margin of our Bibles And indeed because this psalm treats concerning the well ordering of private families publick states in the knowledge whereof Solomon through the grace of God did especially excell because that which is here delivered is in effect much the same with that which is declared in the book of Ecclesiastes it may seem very probable that Solomon was the authour of this Psalm see the Title Psal 72. Vers 1. Except the Lord build the house they labour in vain that build it c. For this phrase of building the house see the Notes Exod. 1.21 2 Sam. 7.11 except the Lord keep the city the watchman waketh but in vain The meaning of both clauses is that no care or labour of men can avail to the encrease welfare of private families that no watchfulnesse or endeavours of magistrates and others subordinate to them can be successefull for the preservation prospering of publick states except the Lord give a blessing thereunto And it is not improbable which some conceive namely that this Psalm was composed to be used at the dedication of their new-built houses for which see the Notes Deut. 20.5 on the Title of the 30. Psalm Vers 2. It is vain for you to rise up early to sit up late This may be understood as spoken to them which watch ward for the preservation of a city or to magistrates that use to wake when others sleep in consulting about the welfare of the commonwealth according to what is said in the foregoing verse or rather of those that toil and moil themselves in private families for the advancing of their private estates as appears by the following words to eat the bread of sorrows that is course homely meat as Dan. 10.3 that which we translate there pleasant bread is in the Original bread of desires or rather bread gotten with much labour and sorrow eaten with much grief vexation whilst men out of a covetous humour do even grudge themselves the very bread they put into their mouths As for the following words for so he gives his beloved sleep that hath reference to what he had said concerning the providence of God that without that all endeavours of men were in vain for saith he so he gives his beloved sleep that is through Gods provident care over his beloved their reposing themselves quietly thereon they can seasonably sleep in peace and fare better then those that wear out themselves with carking cares And probable it is that in those words his beloved Solomon might allude to that other name of Iedidiah which God had given him that is beloved of the Lord 2 Sam. 12.25 Vers 3. Loe children are an heritage of the Lord c. This is added because by children a mans house is built according to the phrase of the Scripture so to make good what was said before vers 1. Except the Lord build the house they labour in vain that build it see the Note there Vers 4. As arrows are in the hand of a mighty man so are children of the youth That is children in their youth or children begotten in the youth of their parents as Joseph because he was begotten by his father when he was old is called the son of his old age Gen. 37.3 and a husband married to a maid in her youth is called Joel 1.8 the husband of her youth Now these are said to be to wit when they are blessed of God as arrows are in the hand of a mighty man to imply 1. that they are alwaies ready at hand to goe whethersoever their father will send them to doe whatsoever he will enjoyn them 2. that they are healthfull strong of generous dispositions vertuous active fit for any service he shall imploy them in and able to effect the greatest exploits and 3. especially that they are a defence to their father against all wrongs whatsoever and a terrour to his enemies And this is said here of children of the youth that is according to the most received of the Expositions before mentioned children begotten by the father in his youth either because such are usually most strong and vigorous and are also often best qualified in other regards by means that their father lives to see that they be well educated or else because parents seldome live to have any comfort or service from children that are born to them in their old age Vers 5. Happy is the man that hath his quiver full of them c. That is his house or that hath many such children they shall not be ashamed that is all that are parents of such children shall not need to be ashamed as those parents must needs be that are usually reproached with the wickednesse of their children or they that is such children shall not be ashamed to wit because being vertuous good they shall be able therefore to give an account of their lives to stop the mouths of false accusers or joyning both together such a father his children shall not be ashamed why the reason is implyed in the following words but they shall speak with the enemies in the gate that is they shall plead their fathers cause before the tribunal of the magistrate defend him from the wrongs oppressions of his enemies or they shall be able to oppose any enemies that shall assault the city indeed some read this last clause thus they shall subdue or destroy the enemies in the gate See the Note Gen. 22.17 PSALM CXXVIII Vers 1. BLessed is every one that feareth the Lord c. This Psalm some conceive to have been composed for the use of the Jews at their marriages Vers 2. For thou shalt eat the labour of thine hands c. Many blessings are implyed in this as 1. that God should prosper the labours of such a man that he should reap the fruit of his labours 2. that what he gets should be preserved to him for his use 3. that by this means he should be able to live of his own and neither depend upon the bounty of others nor be chargeable to others 4. that this estate of his own whereon he lived should not be gotten by any unjust means but by his honest labours which is of all the most comfortable 5. that he should live contentedly though he had no more then what he earned with his daily labours 6. that God should give him a heart to enjoy with comfort what he hath gotten Vers 3. Thy wife shall be as a fruitfull vine by the sides of thine house c. That is she shall bear thee many children shall be an ornament to thy family and the continuall delight of thine
and Revel 1.16 wherein the high praises of God in giving his son for mans Redemption are set forth and thereby men are subdued unto God or 3. of the saints judging the world together with Christ at the day of judgement the sword being a sign of judiciary power Vers 7. To execute vengeance upon the heathen c. It is hard to conceive how this can be applyed to the subduing of the heathen by the preaching of the Gospel though some tearm it a holy revenge to seek the eternall salvation of implacable enemies and others refer us to that of the Apostle 2 Cor. 10.6 having in a readinesse to revenge all disobedience And indeed because of this passage I conceive the whole place is rather to be understood of the Churches outward victories for which see the foregoing Note Vers 8. To bind their kings with chains c. This as is noted before some understand of bringing the greatest under the yoke of Christ which at first they count as bonds and fetters see the Note Psal 2.3 and others of the saints passing that judgement with Christ at the last day Matth. 22.13 Bind him hand and foot and take him away and cast him into outer darknesse But see the Notes above vers 6 7. Vers 9. To execute upon them the judgement written c. That is say some Expositours decreed by God or rather the judgment which God in his written word hath enjoyned them to execute or foretold they should execute which some refer to that Deut. 7.12 when God gave them that charge concerning the Canaanites thou shalt smite them and utterly destroy them thou shalt make no covenant with them nor shew mercy unto them and others to that more generall prediction concerning the destruction of the Churches enemies Deut. 32.43 Rejoyce O ye nations with his people for he will avenge the bloud of his servants c. However observable it is that hereby they were bound up not to proceed otherwise against the worst of their enemies then according to the rule of Gods written word And there might be also in these words an allusion to the old custome in courts of judicature of writing down the sentence the court had determined should be executed upon malefactours which was accordingly read out of that writing they had before them when sentence was pronounced against them This honour have all the saints that is all the people of God have the honour of doing what is before mentioned to wit of destroying the Lords their implacable enemies This I conceive is the plain meaning of the words though others I know do understand this according to their different exposition of the foregoing passages of the honour of subduing men by the word and of sitting with Christ on thrones to judge the world PSALM CL. Vers 1. PRaise God in his Sanctuary praise him in the firmament of his power Divers waies this may be understood as that the people of God are hereby stirred up to praise the Lord who had his habitation both in the Temple below in the heaven above or that in the first clause the people of God in the Temple are called upon to praise God in the second the angels in heaven and as some think all the heavenly lights besides or that in the first clause the Israelites in the Temple are excited to praise God in the second all men that are within the compasse of the firmament to wit all men throughout the world But I rather understand it thus Praise God in his Sanctuary that is Praise him for his Sanctuary to wit for his vouchsafing to dwell there amongst his people and to reveal himself there to them in his ordinances or by his Sanctuary may be meant the heaven for which see the Note Psal 20.2 And then what is said in the first clause is repeaâ—ed again and explained in the second praise him in the firmament of his power that is praise him for that glorious work of the firmament wherein there is such a clear and stupendious discovery of his infinite power and from whence he doth also by his mighty acts declare the absolute power that he hath over all his creatures Vers 4. Praise him with the timbrel and dance See the Note Psal 149.3 Vers 6. Let every thing that hath breath praise the Lord. That is every living creature Yet many learned Expositours conceive that as often in Scripture by all flesh is meant all men so here by every thing that hath breath is meant every living man And so say they in the close of the Psalms there is an intimation given that the time was coming when the Gentiles should sing these Psalms of praise to God as well as the Jews And indeed this expression of every thing that hath breath for all men seems thus also to be used both Deut. 20.16 and Josh 11.11 ANNOTATIONS Upon the Book of PROVERBS CHAP. I. Vers 1. THe Proverbs of Solomon c. The first six verses here contain the Inscription of this Book accordingly in these first words we are told 1. what the chief subject of this Book is to wit Proverbs or as some translate it Parables certain choice divine master-sentences called by other writers axiomes and apophthegms for which see also the Notes Numb 21.27 23.7 2ly who was the authour of it Solomon who was wiser then all men 1 King 4.31 so that here we are admitted to hear his wisdome which to hear the Queen of Sheba came from the uttermost parts of the earth Math. 12.42 Indeed though all Expositours agree that the Proverbs in this book are the chief of those three thousand which it is said Solomon spake see the Note 1 King 4.32 yet many think that this book was not composed by Solomon himself but by some other holy man of God who gathered these Proverbs out of the writings of those that had taken them from Solomons own mouth as he spake them so digested them into a book as now we have them But because 1. it is probably thought by most that the nine first chapters which contain an Introduction to the Proverbs were written by Solomon 2. that which is said Chap. 25.1 These are also Proverbs of Solomon which the men of Hezekiah King of Iudah copied out may seem to imply that the former Proverbs from the begining of the 10. to the end of the 24. chapter were not only Solomons but also written by Solomon himself I see not why we should question but that the book it self was of Solomons composing though it seems it was afterwards enlarged by some other long after Solomons daies However observable it is that this is the first book of the Scripture that hath the authours name prefixed to it which is done to make men prize it the more to which end also the following words are added that he was the son of David king of Israel so not only both a prophet the son of a
pronounceth a just sentence or more generally that in beâ—ring witnesse or in giving advice and counsell or in any other way doth alwaies speak that which is true just and equall without all flattery or dissimulation or that speaketh fitly to the purpose in any cause or matter propounded to him And by every mans kissing such a mans lips is meant that every one will dearly love and highly honour him and will be ready to doe him any service he is able and that because of the great good which such a man doeth by his speaking and because such faithfull lips are so rarely found for of these things kissing was a token and pledge see the Note 1 Sam. 10.1 Vers 27. Prepare thy work without and make it fit for thy self in the field and afterwards build thine house The drift of this Proverb is to teach us that we must never undertake any enterprise till we are sure of the means whereby to effect it But indeed the generality of Expositours understand the words otherwise Prepare thy work without and make it fit for thy self in the field that is first get grounds and store them with cattel sow and plant them every way husband them so that they may yield thee much fruit and that the fruit thereof may be carefully gathered and inned and when by this means or which is proportionably the same when by learning some trade or calling and following it diligently thou hast gotten somewhat whereon to live comfortably and well to maintain thy self family then trim and enlarge furnish thy house according to thy estate or build thee a new house fairer then that which thou hadst before or then get thee a wife provide for posterity And some also conceive Solomons intent to be that these works of husbandry must first be done in their season because the season being passed they cannot be done at any time But however both the one the other conceive the drift of the Proverb to be this that men must first provide for things necessary and of greatest importance and then afterwards for those things that are of lesse moment Vers 28. Be not a witnesse against thy neighbour without cause c. That is without just ground as by accusing him of that as a fault which is not a fault or by testifying that against him whereof he is guiltlesse which thou doest upon mere uncertainties or against thine own conscience when he hath given thee no cause so to wrong him or to raise such a report of him And if we thus understand the first clause the second may be to the same effect and deceive not with thy lips to wit by misinforming men and making them believe that to be truth which is not or making shew hereby that thou art a faithfull honest man when indeed it is not so or by colouring over a bad cause with a varnish of fair words thereby to deceive those that hear thee and not speaking the truth simply plainly Or else we may understand the first clause thus Be not a witnesse against thy neighbour without cause to wit not being legally cited and called thereunto offer not thy self herein of thine own accord which will imply that thou doest it rashly out of ill will or envy or in a way of revenge and deceive not with thy lips to wit by flattering men or by deceitfull promises and pretences of love So the first clause may forbid deceiving men by false witnesse and the second deceiving them by flatteries Or if we understand the first clause as most do of backbiters the meaning of the whole sentence may be briefly this Do not slander him secretly and in the mean season flatter him to his face Vers 29. Say not I will doe so to him as he hath done to me c. See the Note chap. 20.22 I will render to the man according to his works as if he had said thereby proudly speaking of thy self in the very language of God But now some understand this particularly with reference to the foregoing verse of a mans resolving to deceive or bear false witnesse against his neighbour in a way of revenge because he had formerly done so to him Vers 34. So shall thy poverty come as one that travelleth c. See the Note chap. 6.11 CHAP. XXV Vers 1. THese are also Proverbs of Solomon c. To wit These that follow to the end of the 23. chapter as well as those before from the beginning of the 10. at least to the 23. of the foregoing chapter which the men of Hezekiah that is his servants or courtiers perhaps his secretaries or the men which he had appointed to that service whether private men or Priests or Levites or prophets that lived in his time as did Isaiah amongst others it is not expressed copied out to wit out of some writings or fragments of writings then extant wherein Solomon or some other from his mouth had written many of his Proverbs or it may be out of some publick Records that were kept of Solomons Act and Monuments It seems Hezekiah in his zeal to promote the cause of Religion appointed some to this service of collecting the choicest of Solomons Proverbs that were found at that time in any other book which having done reduced them into order and prefixed this Inscription they were joyned to this book see the Note chap. 1.1 Vers 2. It is the glory of God to conceal a thing c. God may be said to conceal a thing 1. in that he doth not communicate his counsels and purposes unto others by way of advising concerning any thing which he intends to do for saith the Prophet Isa 40.13 Who hath directed the spirit of the Lord or being his counsellor hath taught him but doth without any such consultation what ever seemeth good in his own eyes 2. in that he hath made known to his people in his word many truths which are to them unsearchable mysteries the causes whereof and the manner how they should be humane reason is no way able to reach as the Trinity of persons in the unity of the Godhead the eternall generation of the Son and procession of the holy Ghost many such like 3. in that there are many things the knowledge whereof God imparteth not to any but reserveth it wholly to himself as the hour of mens naturall death and the day of judgement and many things again there are which he revealeth to some and not to others according to that Matth. 11.25 I thank thee O Father Lord of heaven and earth because thou hast hid these things from the wise and prudent and hast revealed them to babes and 4. in that he doth many things the causes and reasons whereof the wisest of men are no way able to comprehend and search out which as it is true in many naturall things for who can exactly demonstrate the reason of the blowing of the winds Ioh. 3.8 of the ebbing and
children Vers 30. Favour is deceitfull and beauty is vain c. Whether these words be to be taken as the words of Bathsheba or Solomon or the good wives husband mentioned before vers 28. it cannot certainly be determined However by favour here is meant the comelinesse of a womans person and by beauty a good colour or a good complexion and these things are said to be deceitfull and vain 1. because beauty is many times artificiall and counterfeit and 2. because beautifull and well-favoured women have many times divers base and ill-favoured qualities and so husbands are usually deceived when they are guided thereby in chusing their wives and 3. because they are subject many waies to decay and vanish away And this censure of the vanity of beauty is here added either to shew the reason why amongst other commendable qualities of the good wife this was not mentioned that she was beautifull and well-favoured or else by way of commending the good wife in that whereas such vain things as these other women do most affect and the common sort of people do most admire she seeks that ornament that is far better But a woman that feareth the Lord she shall be praised as if he should have said That women are fair it is no praise at all to them because it is born with them but when they have learnt to fear the Lord as this good wife doth that is truly praise-worthy in them Vers 31. Give her of the fruit of her hands c. That is Let her comfortably enjoy the benefit of all her care and labours or let her be used as all these commendable qualities do deserve let her husband afford her bountifully both whilst he lives and at his death all the encouragement that so good a wife doth deserve let her children and servants yield her all due respect and let all extoll her Yet it may be meant merely of commending her Give her of the fruit of her hands that is Praise her according to her works yea and that in publick which is added in the next clause and let her own works praise her in the gates though she keeps at home as becomes a good huswife yet let her praise be spread abroad in the publick assemblies of the people Yea and the expression here used may also imply that there would be no need of speaking of her country or parentage or any such thing nor of labouring by many words and by many rhetoricall flourishes to set forth her worth if they but tell what she had done that would be abundantly enough to her praise yea the very attire and ornaments worn by her husband and other Rulers of the citie which were of her making would sufficiently advance her praise ANNOTATIONS Upon the Book of ECCLESIASTES Or the PREACHER CHAP. 1. Vers 1. THe words of the Preacher the son of David King in Jerusalem That is Of Solomon He was therefore not only the Author but also the Pen-man of this book as is also somewhat more clearly hinted Chap. 12.10 The Preacher sought to find out acceptable words and that which was written was upright And hence it is that he usually speaks of himself in the first person as ver 12. I the Preacher was King over Israel c. and so in many other places The reason why he terms himself the Preacher or as the word in the Original signifieth the Penitent convert the soul or person congregated or gathered to the Church upon his repentance from whence he was fallen off by his great sinnes was not haply because he was wont to do the work of a Preacher in the assemblies of Gods people though we find that sometimes Kings upon extraordinary occasions have spoken to the people gathered together in their Church-assemblies concerning matters of Religion yea and that Solomon in particular did so 1 King 8.1 12. but rather because he doth in this book as a Preacher or reconciled penitent teach the whole Church of God the only way of true blessednesse and makes known publickly to all Gods people what by his own experience he had learnt concerning the vanity and folly of seeking content and happinesse in any thing save only in the knowledge and fear and service of God I know it is questioned by many whether ever Solomon repented after that his grosse fall by means of his Idolatrous wives 1 King 11.4 and that because it was in his old age that he fell and because he never pulled down those Idolatrous Temples which he had built for his wives which if he had repented say they he would surely have done But I conceive these reasons are too weak to prove that Solomon died in an impenitent condition for he might repent towards his latter end and though he sincerely repented yet might he not immediatly pull down the high places he had built no more then other good Kings afterwards did and that as being over-awed with fear of displeasing his wives and the people and see also the Note 2 King 23.13 Much more may be said for his Repentance for which see the Note 1 King 11.41 God called him Jedidiah that is beloved of the Lord And whom the Lord loveth he loveth to the end Joh. 13.1 Now if Solomon did repent it cannot be well questioned but that he wrote this Book as his publick Recantation of his former folly and madnesse and that purposely that he might hereby testifie his Repentance to the whole people of God and might recover those by his returning to the Church whom he had scandalized by his fall and that hence it is that he doth so often call himself The Preacher as counting this his solemn publishing of his repentance a greater honour to him then his regal dignity or the most glorious works that ever he did even his building of the Temple As for those last words the sonne of David King in Jerusalem besides what is noted Pro. 1.1 where he gave himself the same Titles we may well conceive that here he mentions them as aggravations of his former sinnes to wit that he that was the sonne of so pious a father and so tenderly carefull of his education and that had been exalted by Gods special appointment to so high an honour as to be King of Israel Gods peculiar people should yet notwithstanding fall into such grosse sinnes as he had done Vers 2. Vanity of vanities saith the Preacher vanity of vanities all is vanity The drift of Solomon in this Book being to shew that true happinesse here in this life cannot be attained by the enjoyment of any thing in the world or of all that is desirable in the world joyntly together but only by the enjoyment of Gods love and favour and consequently by the knowledge and fear and service of God which leade thereunto accordingly he first here undertakes to prove the Negative part to wit that no worldly thing nor no endeavour about worldly things can render a man truly happy and that
that thou thy self hast cursed others That is reproached and spoken evil of others And therefore as thou wouldst have others to bear with thine infirmities so resolve thou to bear with the infirmities of others Vers 23. All this have I proved by wisdome c. Solomons drift in this and the following verse is from his own proof and experience first to assert the certainty of those precepts he had hitherto given for the remedying of those vanities as much as may be whereto men are subject here in this world and particularly of that which he had said concerning the singular protection which wisdom affords to men against their own corruptions the dangers ensuing thereupon and Secondly to set forth the difficulty of attaining this wisdom thereby to teach men not to be over ready to think upon some progresse they have made in their endeavours after wisdome and knowledge that they know as much as is to be known that because the more they know the more they will discover their want of knowledge and yet withall to content themselves with such a measure of knowledge as is attainable in this life and not to aspire after the knowledge of those things that are above their reach All this have I proved by wisdome that is by means of that wisdome which God was pleased in an extraordinary measure to confer upon me and wherein I laboured by all possible means dayly to grow and increase I did experimentally find the truth of all that which I have hitherto taught either concerning the vanity of all things here below or concerning the means prescribed whereby men may come to live with as much comfort and content as is attainable in the midst of so much vanity or particularly concerning the great advantage which true wisdom yields to men in this And yet withall he addes that after all his endeavours he came far short of that degree of wisdom which he sought to attain as is expressed in the following words I said I will be wise that is I fully determined with my self to use all means that I might atttain to perfection of wisdome and perswaded my self that by those endeavours of mine I should attain it but it was far from me that is I was still far from attaining that perfection of wisdome which I laboured for I found it still far above my reach and that because the more he searched into Gods works of creation and providence the more unsearchable depths he found therein the more knowledge he attained the clearer discovery he still made of his own wants herein and after the diligence he used in tracing all the severall wayes which men take for the attaining of true happinesse he found himself still far from attaining that wisdome thereby which he sought for Vers 24. That which is far off and exceeding deep who can find it out As if he had said As men cannot discern those things that are very far distant from them nor dive into those things that are exceeding deep so neither can they fully comprehend the works of God and the reason thereof and that because they are so exceeding mysterious and profound and so far beyond the reach of the eye of mans reason And therefore no marvel it is though wisdome be so hard to be attained Vers 25. I applyed mine heart to know c. In the Hebrew it is I and mine heart compassed to know and to search and to seek out wisdome But the meaning is this that though he found wisdome so hard to be attained yet this did not discourage him but rather made him more eager in the pursuite of it in so much that he did seriously and with all possible diligence turn himself every way and made curious search into every thing wherein any knowledge was to be gotten leaving no means unattempted whereby he might hope to attain the wisdome he sought for and the reason of things that is the nature and causes of things why things are thus and thus and why men did that which he observed they did that weighing diligently the true principles and causes of all things and comparing them with others he might be able to give a clear and distinct judgement concerning all things whatsoever and to know the wickednesse of folly even of foolishnesse and madnesse that is the exceeding wickednesse folly and madnesse that is in the wayes of ungodly men And observable it is that first he buckled himself to search out wisdome and then afterwards to discover the folly of wickednesse that so the first might be an Antidote against the second But see the Notes Chap. 1.13 17. Some conceive that Solomons drift in this verse is to shew that having found the reason of Gods works to be above his reach he addressed himself in the next place to observe the ordinary passages of mens lives But I rather conceive that Solomon intending in the following verses to set forth some other vanities observed by him besides those formerly mentioned in this book he premiseth by way of introduction thereunto that which he saith here concerning the diligent search that he had made after knowledge in the exact discovery both of good and evil Vers 26. And I find more bitter then death the woman whose heart is snares and nets c. That is the harlot or whorish woman whose heart is said to be snares and nets because her heart is continually intent upon the designe of intangling mens affections and is alwayes full of manifold cunning frauds and devices whereby to deceive insnare and destroy men and her hands as bands because by her wanton dalliances her cogging gifts and lascivious embraces she binds those to her whom she hath once insnared and holds them in bondage as her slaves triumphing and insulting over them at her pleasure Now this woman Solomon saith he had found more bitter then death because though she seemes in her words and outward carriage to be sweeter then honey and softer then oile yet indeed in regard of the miseries she brings upon men she is more bitter then death and it were better for a man to dye then to be intangled by her see the Notes Pro. 5.3 4. even in regard of the miseries she brings upon a man in this life the terrors of his conscience the ruining of his estate the scorn and reproach he endures the rotting and consuming of his body by noysome and filthy diseases he is in a worse condition then that of men that dye by an ordinary death But then besides whereas death doth only deprive men of this bodily and momentany life the harlot deprives men of life eternall and separates betwixt them and God whose favour is better then life Psal 63.3 Death in some wayes and cases may be an honour to men yea it may be so sanctified and sweetned as that it may be to men a most welcome and desirable mercy But a mans being overcome by a harlot can tend to nothing but misery shame and
in those things which he sought to know all which is implyed in those words Yea he gave good heed and sought out And 4. Because he had formerly given proofe of his great wisdome and his desire to profit others in the Proverbs which he had composed digested into order and published for the good of the Church And set in order many Proverbs see the Note Pro. 1.1 Vers 10. The Preacher sought c. Here Solomon commends this Book to men from the nature and quality of the doctrine therein contained The Preacher sought to find out acceptable words or as it is in the Hebrew words of delight that is he laboured both by study and prayer to write those things that would be cause of great delight to those that were able truly to judge of them wholsome and profitable doctrine such things as were worthy of all acceptation 1 Tim. 1.15 and that would yield reall refreshing and comfort to mens souls and withall delivered in such expressions as might also delight the readers And that which was written was upright that is it was not written to flatter men or to tickle a carnall eare and fancy nor any otherwise to please men then as might be for their spirituall benefit and edification it was written in sincerity without favouring men in any corrupt way and to make men upright in all their wayes See the Note Pro. 8.8 Even words of truth that is infallibly certain and free from all error and falshood Vers 11. The words of the wise c. Here Solomon commends his doctrine and so occasionally and consequently the doctrine of all other divine and sacred Writers from the vertue efficacy and authority thereof The words of the wise to wit the Penmen of the Scripture that were infallibly inspired by the only wise God and those that from thence doe instruct men to make them wise unto salvation are as goads that is sharp and pungent to awaken and rowse up the drowsie to attend to what is taught them to pierce mens hearts with godly compunction and sorrow for sin and with feare of Gods wrath as it is said of the Jewes that upon the hearing of the Apostles preaching they were pricked in their heart Act. 2.37 to reduce those that are gone astray into the right way and to quicken and stir up those that are dull and sluggish by exhortations promises and threatnings by feare of punishments and hope of reward to be still proceeding forward in the way of well-doing yea with alacrity and livelinesse to run the way of Gods commandments not flattering men in their sins nor tickling their itching ears but as the Apostle speaks Heb. 4.12 Quick and powerfull and sharper then any two-edged sword piercing even to the dividing asunder of soul and spirit And as nailes whereby is meant either 1. such stakes or pins wherewith shepheards doe fasten their hurdles or sheepfolds by driving them into the ground that so their sheep may in those inclosures be kept in together and then this implyes the efficacy of the words of the wise to keep men from going astray after false doctrines and sinfull courses and to retain them in the unity of one and the same faith and in mutual love one to another or 2. the nailes wherewith Carpenters and others doe fasten their work together implying likewise the efficacy of the Scripture to pierce and enter into the souls of men to make them stediast constant and unmoveable in the wayes of truth and righteousnesse to unite them to God and to Christ and in mutuall love one to another fastened by the Masters of Assemblies that is the Penmen of the Scripture and others that are sent forth to be teachers in the Church whose work it is to drive in these nailes by exhortation and faithfull application and to fasten them so in mens hearts that they may never be plucked out again and who are therefore called the Masters of Assemblies because God hath authorized them to call the holy Assemblyes Act. 6.2 and to be spirituall Rulers in his Church Heb. 13.17 Which are given from one Shepheard to wit God in Christ the chiefe and supream Shepheard of our souls Joh 10.11 1 Pet. 2.25 5.4 so called here in pursuance of the former metaphor of goads and nailes whereby heardsmen doe prick forward their oxen and shepheards doe fasten their sheep-pens who hath been in all ages the only teacher of his Church in regard that it was he that by his Spirit did infallibly guide the Prophets and Apostles and other holy men of God in writing the Scriptures 2 Pet. 1.25 1 Pet. 1.11 and he it is that hath in all ages given the Church Pastors and Teachers to shew them the way of life Jer. 3.15 Eph. 4.11 furnishing them with gifts and assisting them by his Spirit in the faithfull discharge of their calling and work Vers 12. And further by these my Son be admonished c. That is By these holy instructions contained in this book wherein the whole duty of man is briefely delivered in a few words or by these and other the writings of the wise Penmen of the Scriptures be informed and warned wherein to seek for true blisse and happinesse not by seeking after and setting thy heart upon the vaine perishing things of this world but by a quiet dependance upon Gods providence here in a comfortable enjoyment of the portion that God hath here allotted us and serious seeking of those things that are eternall Of making many bookes there is no end and much study or reading is a weariness to the flesh That is It wasteth and weareth away mens strength heating the brain consuming the spirits and drying up the moysture of the body and so makes their reading and study irksome and tedious to them The scope therefore of Solomon in this whole verse seems to be either 1. To shew that he could have expressed that which he hath written in this booke far more largely many bookes might have been written of this subject but that he considered that much reading is wearisome and that this which he had delivered briefely would be sufficient to inform men of the truth herein contained or 2. to perswade men to content themselves with the directions given here and in other bookes of the holy Scripture without seeking any further and that because if men should look into other humane writings to learn how true happinesse is to be attained they might weary themselves with endlesse toil and labour the books being so infinite and the opinions of men therein so different but never reap any profit or satisfaction hereby as to this enquiry and that because these are the perfect rule of faith and manners so that only in these and such other bookes as are agreeable to these and grounded on these the way to the attainment of true happinesse is to be found Or 3. to invite men to the reading of this and other parts of the Scripture which teach
men the way to life eternal rather then other humane bookes concerning other sciences which may distract the mine and weary the body but cannot yield that full satisfaction which from these divind writings may be attained Vers 13. Let us heare the conclusion of the whole matter c. That is of all the foreguing discourse concerning the vanity of all earthly things concerning the attainment of true happinesse That which may be drawn from all that hath been said and that whereto all that hath been delivered tends the summe and substance of all may be comprized in these two short directions wherewith I may therefore well end this book there being no need of adding any thing more Feare God and keep his Commandements This is a short abridgement of all that is required to make a man truly happy under which we must know that faith in Christ is necessarily comprehended because it is by faith in him that the love of God to us is shed abroad in our hearts whereby our hearts are purified and we are brought to love and feare God and so to endeavour sincerely to keep all his commandments for this is the whole duty of man or as it is in the Hebrew the whole of man In this the whole safety and happinesse of man doth consist After all the enquiry that can be made this will be found to be the summe of all the meanes that can be used for the obteining of true happinesse Vers 14. For God shall bring every work into judgement c. To wit At the great day of Judgement whereof Solomon had made mention before see the Note Chap. 3.17 every work of man shall then be examined and sentenced there will be no avoyding it With every secret thing whether it be good or whether it be evill to wit not only those actions of men which were done so privately and closely that there was never any notice taken of them by others but also the thoughts affections and intentions of mens hearts which are knowne only to God And this is added here as a strong motive of the foregoing Exhortation to feare God and keep his commandments ANNOTATIONS Upon the SONG of SOLOMON CHAP. I. Vers 1. THe song of songs which is Solomons That is Which was composed by Solomon see the Note Pro. 1.1 to wit either after his repentance when he came to see the vanity of all earthly things as is set forth in the book of Ecclesiastes or else before his fall which may seeme the more probable because it is said in generall that then he made his songs 1 King 4.33 It is clearely a Pastoral marriage-song or a song of espousals or betrothings much of the same nature with the 45 Psalme which is therefore called A song of loves see the Note there Only this is composed in the way of a Dialogue where the Speakers are the Bridegroome and the Bride represented in the quality of a shepheard shepheardess or a Country damosel and the Bride-men and Bride-maides the friends of the Bridegroome and the companions of the Bride Very probable it is that Solomon composed this song upon occasion of his marriage with Pharaohs daughter because there are many passages in this song which doe so clearely allude thereto as where the Bride is called the Shulamite as if one should say the wife of Solomon and is compared to the horses in Pharaoh's charets chap. 1.9 and where the Bridegroome is so often called by the name of Solomon or at least compared to Solomon as Chap. 3.7 9 11. but especially because Solomon as in many other regards so also more particularly in that his marriage with Pharaohs daughter who being a stranger by birth became a Proselyte was a most excellent type and figure of Christ admitting the Church of the Gentiles as his Spouse into the nearest fellowship and communion with himselfe see the Notes Psal 45.9 10. But yet that it cannot be literally understood of Solomon and his wife the daughter of Pharaoh or any other particular woman is evident because though the Bride be sometimes termed the daughter of a Prince chap. 7.1 yet elswhere she is represented as some Country damosel that is Sunne-burnt set to keep the flocks and to watch the vineyards Chap. 1.6 8. and that was beaten and wounded by the watchmen of the City Chap. 5.7 which are passages that doe in no wise suite with one that lived in the state of a Queen yea it were absurd and ridiculous to think that Solomons wife should be compared to a company of horses in Pharaohs charets her head to Carmel her eyes to fishpooles and her nose to the tower of Lebanon c. chap. 7.4 5. Such expressions are no way comely for any but a spirituall Bride And indeed the Bridegroome is here described to be a King of that transcendent Majesty and glory as is proper to none but only to Christ and the Bride is set forth by such rare beauty and glory as can belong to none but the Church the Lambs wife Revel 19.7 And therefore the drift of this song is prophetically to set forth the neere conjunction and the exceeding great love that is between Christ and his Church and so by consequence and secondarily between Christ and every faithfull soul and that under the metaphorical expressions of a Shepheard-Bridegroome and his Bride though not yet married together but only contracted and espoused And indeed the Scripture doth frequently elswhere speake of Christ in these figurative expressions 1. of a shepheard as Joh. 10.11 I am the good shepheard and Heb. 13.20 where he is called The great shepheard of the sheep and 2. of the Churches Husband or Bridegroome as Isa 54.5 Thy maker is thine husband the Lord of hosts is his name and thy redeemer the holy one of Israel 62.5 As the Bridegroome rejoyceth over the Bride so shall thy God rejoyce over thee see also Hos 2.16 19 20. Joh. 3.29 And this sufficiently discovereth the vanity of that scruple which some have made whether this Song were written by divine inspiration because the name of God is no where mentioned in it and because no passage in this song is cited in any place of the New Testament for besides that the same may be said of the booke of Esther see the Note Esth 1.1 considering the whole book is carried in this figurative and allegorical straine it is sufficient that God in Christ is here set forth by that name that is most suitable hereunto to wit the Churches Beloved and there are many expressions in the New Testament that seeme clearely to have been taken from those conjugal expressions that are used here As for this Title The song of songs this song is so called not so much to imply as some would have it that it is a song that consisteth of many songs as to set forth the excellency of it that it is the chiefe and most excellent not only of those thousand and five songs
which were composed by Solomon 1 King 4.33 but also of all the other holy songs recorded in the Scriptures yea indeed the chiefest of all songs that either then had been or should hereafter be written and that because it celebrateth the chiefest and highest of all mysteries to wit the love the union and communion that is between Christ and his Church more amply and fully then any other doth as likewise because of the exquisite elegancy of those figurative resemblances under which this spirituall mystery is expressed even as upon this account the most holy place in the Tabernacle and Temple was called The holy of holyes and Christ who is the chiefe subject of this song is called King of Kings and Lord of Lords Revel 19 16. Whereupon the ancient Jewes have compared the book of the Proverbs to the outward Court of the Temple Ecclesiastes to the holy place and this Song of songs to the holy of holies as esteeming it a treasury of the most high and sacred mysteries of holy Scripture Vers 2. Let him kisse me with the kisses of his mouth c. The Bride the Church doth here abruptly as it were out of impatience of love and a holy impotency of concealing her inflamed affections break forth into this exclamation concerning her beloved the Lord Christ who had before made love to her and had drawn thereby her affections to him which is that the Apostle saith 1 Joh. 4.19 We love him because he first loved us whence it is that she addes in the next words that she had already tasted his love to be better then wine It may be taken either as breathing forth her desires in a wish by her selfe or else as speaking to her Bride-maides as indeed she doth afterward ver 5. I am black but comely O ye daughters of Jerusalem and that as in the person of one ready to faint that rejects the wine and odoriferous oyntments with other cordials tendred by her companions for her refreshing and making knowne that nothing will satisfie her but the love of her beloved as indeed such is the affection of every faithfull soule to Christ that slighting all earthly comforts they count them as nothing in comparison of the spirituall expressions of his love And observable it is that out of the strength of her desires after him she speakes of Christ in the third person and that indefinitely not expressing who it was of whom she speakes Let him kisse me c. even as Mary Magdalen did when she was transported with griefe missing Christ in his grave Joh. 20.15 Sir If thou hast borne him hence tell me where thou hast laid him not naming who it was of whom she spake as taking it for granted that this was well knowne that she loved and minded and desired none but her beloved But what is meant here by the kisses of his mouth I answer Kisses are mentioned in the Scripture as pledges and incentives of love Pro. 24.26 Every man shall kisse his lips that giveth a right answer see Luk. 7.45 1 Pet. 5.14 And therefore in all ages at the meeting of friends they used to kisse one another as we see it was at the meeting of Joseph and his brethren Gen. 45.15 and at the meeting of Moses and Aaron Exod. 4.27 and so likewise when after some offence they were reconciled as we see in Esaus kissing Jacob Gen. 33.4 and Davids kissing Absalom 2 Sam. 14.33 And so their kissing was an outward token and pledge of that tye of love whereby they stood bound one to another and an intimation of their desire that their very souls might be knit and united together And hence it is that many Expositors hold that with respect to the Church in the time of the old Testament these words doe set forth the Churches longing desires after the Incarnation of Christ namely that he would no longer absent himselfe from her only sending to her by his Messengers and Ministers whether Angels or Prophets as at sundry times and in divers manners he had done Heb. 1.1 but that he would come unto her himselfe being manifested in the flesh and by himselfe make knowne to her the glad tydings of the Gospel And indeed never was there such an union betwixt God and man nor such a manifestation of Gods love to man as there was in the Incarnation of Christ Joh. 3.16 Rom. 5.8 And therefore the faithfull in the old Testament that did only see the promises a farre off Heb. 11.39 did earnestly long after Christs presence in the flesh and that clearer light which was to shine forth in the Ministry of the Gospel Luk. 10.24 I tell you that many Prophets and Kings have desired to see those things which ye see and have not seen them But I rather conceive that the words are to be understood more generally as an expression of the longing desires of the Church in all ages and consequently of every faithfull soul that Christ who had contracted her to himselfe as his Spouse the full accomplishment whereof in marriage is deferred unto the taking of her up into his fathers house in heaven would in the meane season give her not one but many pledges of his love not the kisse but the kisses of his mouth for there is no measure nor satiety in this love to wit more and more cleare and full manifestations and assurances of his conjugal love and affection to her and of his being reconciled to her for in this life there are sometimes some estrangements betwixt Christ and his Church that she might be more nearly united to him and enjoy the more intimate approaches of his presence and more and more delightfull communion with him but especially that this might be done by speaking to her in the Ministry of the Gospel and by the sweet breathings of his Spirit thereby into her heart applying the comfortable doctrines of peace and salvation therein conteined opposed to the severe rebukes of the Law to her heart and conscience whereby she might come to have the more feeling of his love to her for indeed sweet and pleasing words are in the Scripture called kisses Pro. 27.6 Faithfull are the wounds of a friend but the kisses of an enemy are deceitfull And observable it is to this purpose that she doth not say Let him kisse me with the kisses of his lips but with the kisses of his mouth for the kisses of his mouth are not dumb expressions but vocal and lively declarations of his love in the Gospel graciously and powerfully applyed by the Spirit to the heart and conscience Yea and this may be extended also to the Churches desire of beholding Christ face to face in heaven For thy love is better then wine From the excesse of the Churches affection to Christ it is that having spoken of him in the third person Let him kisse me c. suddenly she turnes her speech to him as if he were present all being here full of patheticall expressions For