race and the victory is sometimes gotten by the weaker party as well as by the stronger and that the simpler sort of people get a competent livelihood yea many times great estates as well as those that are men of great wisdome and understanding c. Or 3. It may be conceived as a farther illustration of what he said before ver 1. that all things are in the hands of God so that it is not in the power of man to order or accomplish his affaires as he pleaseth but that all things are disposed of by the powerfull the secret and unsearchable providence of God And thence some conceive it is that Solomon saith entring upon this passage I returned and saw under the Sunne that the race is not to the swift c. As if he had said I betook my selfe againe to consider of the event of things as formerly or I turned my selfe from considering how the persons of men are in the hands of God to consider how the works of men are also in the hand of God and I observed that in every thing those that are of meane parts do many times thrive better and have better successe then those that are of far greater abilities Or 4. It may be added with reference to that which was said in the foregoing verse for having there exhorted men to doe whatsoever their hand findeth to doe with their might lest men should hereupon trust to their own sufficiency and take it for granted that in all undertakings things are still carried on according to mens abilities and that godliness or holiness make no great difference in the successe of mens actions here he sheweth that this was not so but that he had observed the quite contrary namely that the race is not to the swift c but time and chance hapneth to them all that is they all meet with such successe as the seasons and casuall occurrences in those times happening according to Gods all ruling Providence do produce which counsell and governing hand of God being hidden from us therefore the events seem to us to come by chance though it be not so in regard of God All which should teach us not in any thing to trust to our own abilities or to ascribe our successe to our own strength but to look above second causes to God the supream disposer of all to implore his blessing to give him the praise of all good successe and quietly to submit to his will when things fall not out as we would have them Vers 12. For man also knoweth not his time c. This is added to prove the last clause of the foregoing verse that time and chance hapneth to all for saith Solomon man also knoweth not his time that is the time of his death or the time of any calamity that cometh upon him Now if he knoweth not what shall befall him the next day or houre much lesse can he effect what he desires or resolves upon by his own counsels wisdome and industry but things must needs befall him casually in that they were not effected by his own foresight and providence As the fishes that are taken in an evill net that is a net that is craftily laid for them and that proves destructive to them and as the birds that are caught in the snare where they expected only to feed themselves so are the sons of men snared in an evill time when it falleth suddenly upon them when it comes unexpectedly and unavoydably upon them by the disposing providence of God from above according to that of our Saviour Luk. 21.35 As a snare shall it come on all them that dwell on the face of the whole earth Vers 13. This wisdome have I seen also under the Sun and it seemed great unto me To wit that wisdome related in the two following verses of a poore man who by his wisdome delivered a little weake City that had few men in it to defend it when a great and mighty King had besieged it round about and had built great bulwarks against it of which he passeth this sentence that to him it seemed great and wonderfull though by the inhabitants of that City it was so little minded Severall opinions there are concerning the drift of this passage also But three particulars are mentioned that seeme most probable neither doe I see but that they may be all joyntly intended for 1. this following Relation may seem to be an instance given to make good what he had said in the foregoing verse as namely that by the poverty and neglect of this man of great wisdome he proves that bread is not alwayes to the wise and by this poore mans delivering a little weak City that was besieged so straitly by a mighty King he proves that the battell is not alwayes to the strong 2. The drift of it may be to set forth the excellency and profitablenesse of wisdome for having shown in the foregoing verses the insufficiency of humane wisdome in it selfe for the effecting of any thing intended lest men should hereupon slight it here he sheweth the excellency of it and proves that though it doth not alwayes produce its proper effects when God is pleased to disappoint it yet many times it is a means of effecting great things even beyond all humane expectation Or 3. The aime hereof may be to discover a farther vanity which Solomon had observed to wit that wisdome in men of mean and low condition is usually slighted and dis-esteemed To which end he first extolls the wisdome of a poor man that delivered a City from a desperate danger by his wisdome and then addes how little the wisdome of this poor man was regarded Vers 14. There was a little City c. This may be taken either as a true story or as a Parable only and it matters not much which we conceive it to be Vers 15. Now there was found in it a poore wise man and he by his wisdome delivered the City yet no man remembred that same poore man This last clause may intend both 1. that before this noble exployt of his there was no notice taken of him or of his wisdome nor any account made of him and so being a poor obscure person he was not thought of as a man likely to help them in this extremity all which notwithstanding he was never a whit the lesse solicitous for the publick good nor did neglect to do for the City what he was able and 2. that after he had thus strangely saved the City there was nothing done to him by way of thankfulnesse nor was he ever a whit the more honoured or minded amongst them for that which he had done for them Vers 16. Then said I Wisdome is better then strength c. To wit any kind of strength as of body courage wealth or military forces See the Notes Chap. 7.19 Pro. 21.22 Vers 17. The words of wise men are heard in quiet more then the cry of him that ruleth among
manner quite extinguished according to that Prov. 24.20 the candle of the wicked shall be put out As for the last clause the graves are ready for me the only doubt is why it is expressed in the plurall number But for this to me it seems farre most probable that his meaning herein was plainly no more but this that it would not be long ere he should be lodged in some one of those houses of darknesse which are the last home of all men living As when it is said of Iehoram king of Iudah that he was not buried in the sepulchres of the kings 2. Chron. 21.20 the meaning is only that he was not buried amongst their sepulchres so when here Iob saith the graves are ready for me the meaning is only that the place of buriall the house of graves as I may call it was ready to receive him to wit because it could not be long ere he should be carried thither Vers 2. Are there not mockers with me c. Here Iob returnes to complain of his friends as indeed men in affliction are wont sometimes to bend their speech one way and sometimes another inferring it as a strange thing that notwithstanding he was in so sad a condition ready every moment as it were to drop into the grave yet they did nothing but mock and deride him and so by that means did what in them lay continually to vex him and provoke him to anger and indignation against them for so much the following clause imports and doth not mine eye continue in their provocation to wit that night and day their scoffs and deriding of him did evermore afflict him for by that expression of his eye continuing in their provocation he sought to imply either 1. That the eye of his mind was continually upon their scornfull carriage of themselves towards him the remembrance of their scoffs did continually molest him many times keeping him awake when he should have slept and sometimes perhaps troubling him in his very dreames Or 2. That they did thus continually provoke him to his very face he was constrained to see himself continually mocked and derided by them Vers 3. Lay down now put me in a surety with thee c. A very obscure passage this is insomuch that amongst the severall Expositions that are given of it it is very hard to say which is the right Some conceive that Iob speaks here to Eliphaz and desires that by a pledge and a surety he would give him assurance that he would referre his cause to Gods judgement and that he would make good what he had said to wit either concerning the wickednesse and hypocrisy wherewith he had charged Iob or concerning the certain prosperity of the righteous and the calamities of the wicked or else concerning that flourishing prosperity which he had promised to Iob if he would repent and turn unto the Lord Lay down now saith Iob put me in a surety with thee as if he should have said if you be so sure that I am a wicked man and an hypocrite and that therefore all these evils are come upon me that I suffer and that if I repent then I shall have all things according to my hearts desire again Lay down now a pledge or a pawn that shall be forfeited if you do not appear and make this good put me in a surety with thee that shall undertake for thee that this shall be done and so let our cause be pleaded before an equall judge or umpire and accordingly also they hold therefore that the last clause must be taken either as a challenge to the rest of his friends that they would if Eliphaz would not undertake this his challenge who is he that will strike hands with me for in those daies they used to confirme any agreement made between man and man by clapping or clasping of hands together thereby as it were binding themselves one to another whence is that of Solomon Prov. 6.1 2. My son if thou be surety for thy friend if thou hast stricken thy hand with a stranger thou art snared with the words of thy mouth c. or else as a denyall that any surety could be found that would upon these conditions undertake for Eliphaz or his other two friends who is he that will strike hands with me as if he should have said I would gladly see the man that would upon these tearms make an agreement with me but alas who is he that will doe it Again 2. Some think that as in the following verses so here also Iob directs his speech to God and that out of an over-violent desire to have his innocency cleared as being exceedingly netâ—ed with the unjust aspersions which his friends had cast upon him he doth here as a man besides himself presse God to lay down a pledge and to put in a surety that would undertake for God to wit either that Iobs cause should be tryed before Goâ— and not men and that God and not man should determine of it or else that God would condescend to have the cause between God and him equally argued and heard as between one man and another and that God should stand to what was determined after it had been thus argued Lay down now put me in a surety with thee as who should say I know O Lord that poor mortall man cannot contend with thee and that if he should he must needs be soon overwhelmed with thy majesty and glory and therefore I desire that thou wouldest lay down a pawn and put in a surety who may undertake for thee that laying aside thy majesty thou wilt suffer me to plead my cause with thee and agreeably hereto they hold that the last words are added to imply either how desirous he was that such a surety might be found that would undertake this for God who is he that will strike hands with me or else how unlikely it was that any could be found that would undertake it 3. Because it seems very hard that Iob should as it were professe that he would not trust God without a pawn and a surety and that he should speak so immodestly and arrogantly to God therefore some other Expositours hold that Iob desires God to appoint him a surety that should undertake for the clearing of his innocency against the calumnies of his friends or rather that should engage himself to plead both for God and him against his unjust friends and therefore they say it is said put me in a surety with thee that is one that may be a surety both for thee and me whereupon he adds also either to imply his desire that this might be or his fear that it would not be who is he that will strike hands with me And indeed such a one as this Exposition intends Elihu did afterwards appear to be when he undertook to umpire the businesse betwixt Iob and his friends But now 4. Others understand this of Christ the promised Messiah Lay down now put me
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
all mankind every mothers child none excepted according to that Matth. 11.11 Among them that are born of women there hath not risen a greater then Iohn the Baptist and 2. To note what the cause is why man is of such a fading weak and miserable condition to wit because he hath his originall from such a poor weak frail creature as woman is Though man was weakned by sin as well as woman yet because a greater degree of weaknesse was inflicted upon woman as a punishment of sin in regard whereof the Apostle Peter calls the woman the weaker vessel 1 Pet. 3.7 therefore mans being born of a woman is made the chief ground of mans frailty having his descent from one who being defiled with sin lyeth under the curse of bearing so many weaknesses and sorrows no marvell though he be born a poor weak helplesse creature few of daies and full of trouble Now this which Iob here saith of the frailty and misery of man he speaks it as in reference to himself thereby still to imply that he was fitter to be an object of pity and compassion then of such fury and indignation as God had shown against him Vers 3. And doest thou open thine eyes upon such an one c. Though these words may be taken in a generall sense to wit that it was much that God should vouchsafe to look towards such a poor base wretch as man is either by way of favour to watch over him for his preservation and to provide for him or in any other respect and therefore some understand it thus that he acknowledged it a singular favour that so miserable a wretch as he was should be admitted to stand and plead his cause before him to which also they apply the following clause and bringest me into judgement with thee yet considering both what went before and what follows after it is more likely that Iob speaks here of Gods opening his eyes upon him to search into his sins and to see how he might punish him for his transgressions for as men are said to wink at a man when they will not take notice of what he hath done amisse that they might punish him for it so they may be said to open their eyes upon a man when they set themselves strictly to enquire into their offences and to bring them into judgement and accordingly the meaning of these words seems to be this that it was strange that God should think such a poor despicable creature as man is worthy his anger or that he should so farre mind him as to take vengeance on him for his sins Vers 4. Who can bring a clean thing out of an unclean not one That is there is not one born of sinfull parents after the manner of men but he must needs be sinfull as they are or not one who can any way procure that he that is born of parents polluted with originall sin should not himself be polluted and unclean yea and it may referre to mens actions too that a man unclean by nature cannot bring forth any clean thing that is any clean action what sinfull man doth must needs be sinfull Now this Iob adds 1. To abase himself and to make his heart stoop under the severity of Gods proceedings with him since being so unclean it was no wonder though the most holy God should lay his hand so heavy upon him and 2. To intimate that though God might most justly condemne such a filthy wretch as he was if he should examine him according to the rigour of his righteous judgement and by this implyed confession of his spirituall uncleannesse he did covertly condemne his friends who charged him with saying that he was perfectly righteous and pure from sin yet considering this was the inevitable condition of all men who must needs be sinfull because they came out of the loins of sinfull parents therefore he hoped and desired that God would take compassion of him and not deal in such extremity with him Vers 5. Seeing his daies are determined c. This plea of Iobs is much like that of the Psalmist Psal 89.46 47. Shall thy wrath burn like fire Remember how short my time is c. to wit that since God had appointed that man should die as the just reward of his sins and had determined the set time of his death which could not be farre off he would therefore let that suffice and not make that little time he had to live so extremely irksome with insupportable miseries which is that he desires in the following verse Vers 6. Turn from him that he may rest c. An expression much like that chap. 7.19 How long wilt thou not depart from him as if he had said Mark not so strictly what he is or what he hath done meddle not with him but let him be quiet take off thine heavy hand and let him spend his daies peaceably without molestation till he shall accomplish as an hireling his daies that is till he hath finished the time appointed him for his living here to serve thee in his generation which being as the daies of an hireling full of hard travell and sorrow his coming to the period thereof must needs be welcome and acceptable to him See the Note chap. 7.2 Vers 7. For there is hope of a tree if it be cut down c. The plea he useth here is this If it were possible for a man after death to live again here in this world as a tree cut down will sprout up again the hope that his life then might be more comfortable would enable him the more patiently to bear his present sufferings But alas there is no hope of this A tree indeed though it be felled down to the ground yet may sprout out with fresh tender branches again Vers 8. Though the root thereof wax old in the earth and the stock thereof die in the ground That is though the root through age be in a manner withered and shrunk and no sign of life appear in the stock Vers 9. Yet through the sent of water it will bud and spring forth boughs like a plant That is like a young tree newly planted As for that expression through the sent of water it will bud either thereby he intended to shew by what means the roots of such a tree may be as it were revived again to wit that if it be watered it will bud forth a-fresh or else it is used to shew how little a thing will cause it to sprout out again to wit that if any moisture comes but near it if it doe as it were but smell the waters it will suck in moisture and sap and grow up with new tender branches Vers 10. But man dieth and wasteth away yea man giveth up the ghost and where is he As if he should have said there 's no hope of his living again here in this world concerning which see the Note chap. 7.9 Indeed in the severall tearms that are here
of the rest had spoken any thing that did in the least satisfie his mind or allay his sorrow but rather they had much imbittered his spirit And therefore indeed if we mark it in this Reply of Jobs he doth not vouchsafe as it were to speak any more to his friends as concluding there was no hope of convincing them but addresseth himself either to speak to God or to bemoan himself to himself Vers 3. O that I knew where I might find him that I might come even to his seat That is the seat of God For either because he had heard Eliphaz lay such foul things to his charge as he had done in the former chapter after all that he had formerly said to clear himself therefore he now again wisheth that he might plead his cause before God before him who knew what he suffered and would compassionate him because of his sufferings or else because Eliphaz had advised him to acquaint himself with the Almighty and to make his peace with him telling him what great things God would doe for him if he would thus repent and turn to him therefore he professeth here how glad he would be that he might appear before God as knowing that he should find God at peace with him whatever they thought should be able to justify himself against them before his tribunall O that I knew where I might find him c. He speaks here of God after the manner of earthly princes judges who sit in judgement sometimes in one place and sometimes in another and the drift of his words is only to shew that were it a thing to be hoped that God would appear in a visible manner and so he might plead his cause before God as men do before an earthly magistrate he could be very glad of it and would willingly present himself before his Judgement-seat to answer for himself against the false accusations of his friends So that this is no more then what he had often wished before as chap. 9.34 35. chap 16.21 and 17.3 concerning which see the Noâ—es there Vers 5. I would know the words which he would answer me and understand what he would say unto me That is Being confident of the justice of my cause and therefore not fearing any thing having in order opened the cause before God which hath been pleaded betwixt me and my accusers and having with store of arguments maintained mine integrity before him I would see what God would answer to the arguments that I should bring for my self and what he would at last determine in the cause I would study to understand what he should say whether by way of approbation or reproof and would quietly submit thereto And thus he implyes that he doubted not but God would acquit him and would make known why he had brought so great calamities upon him Yet because of those words and understand what he would say to me some would have this implyed also that God would clearly and perspicuously make known his mind to him whereas he scarce knew what to make of all that his friends had said to him Vers 6. Will he plead against me with his great power No but he would put strength in me By his great power may be meant either that absolute power whereby God may doe with his creatures whatever he pleaseth and that justly too or that infinite power before the consuming terrour whereof such a poor creature as he was could never stand especially if God should proceed in extremity with him and deal with him according to the rigour of his justice and accordingly the meaning of these words must be that he was confident either that God would not proceed with him according to his absolute power over his creatures making his own will and pleasure the only reason why he laid such heavy judgements upon him or else that God would not overwhelm him with the terrour of his Majesty and glory which was the condition that Job formerly propounded where he desired he might have liberty to plead his cause before God chap. 13.20 21. concerning which see the Note there And hereto indeed the last clause seems best to agree No but he would put strength into me that is in stead of crushing and overwhelming me by his glorious power he will rather sustain me that I may be able to stand and plead my cause before a God of such Majesty Vers 7. There the righteous might dispute with him c. That is The righteous may boldly plead their cause before God in such a way of judgement where God will not stand upon his absolute power for the punishing of men but will only deal with them according to the revealed rule of his justice in regard of the Covenant of mercy he hath made with them and where God will as it were lay by his Majesty and glory and admit a poor man to plead his cause before him as if he were pleading before a man as himself And this he applyes to himself in the following words so should I be delivered for ever from my judge the meaning whereof is that if God his judge before whose tribunall he had desired to plead his cause would hear him with such gentlenesse and proceed with him in that manner he had now expressed by him he should be for ever acquitted and should not fear to be condemned by him and consequently also he should be delivered from the false accusations of those that now did most unjustly both judge and censure him Vers 8. Behold I goe forward and he is not there c. That is whether I goe forward or backward neither way can I make that discovery of God that I desire And so it follows vers 9. I goe on the left hand where he doth work as if he should have said Seeking him out by taking notice of his works but I cannot behold him that is even there I cannot discern him he hideth himself on the right hand that I cannot see him that is if I look for him on the right hand there also he is hidden from me I know that many learned Expositours do hold that by forward here is meant Eastward because say they man is considered here as setting his face toward the rising Sun and by backward Westward and so by the left hand the North and by the right hand the South And accordingly they also hold that Gods working is particularly mentioned where Job speaks of the left hand that is the North I goe on the left hand where he doth work because the Northern parts of the world are more inhabited and better peopled then the Southern are and the people there are also more civilized more understanding ingenious and active for all things then the other are But methinks this is somewhat nice and curious That which is said before to be the ground of this expression is I think sufficient But however questionlesse that which is here said in both these verses is added
Vers 14. Lo these are parts of his waies c. That is his works wherein he comes forth as it were and manifests himself unto men but how little a portion is heard of him but the thunder of his power who can understand Some understand this last clause thus It is very little or nothing to speak of that we can hear from man concerning these wonders of Gods works but if God should speak of them himself who could endure or understand him when he should thunder out these things in his mighty power and Majesty Others understand it properly of the thunder which is indeed very terrible to all the creatures here below to wit that none can understand whence it is or how it is done But the best Exposition of the words I conceive is this that by the thunder of his power is meant figuratively either the might and excellency and terrour of Gods power to wit that it is incomprehensible or else which is much to the same effect the declaration or sounding forth of Gods power by the voice of all his works of Creation according to that Psal 19.1 The heavens declare the glory of God c. which because of its glorious excellency and force and terrour is called the thunder of his power and because none can sufficiently understand so much of the mighty power of God as is taught us by the Creatures therefore it is said the thunder of his power who can understand And indeed in our ordinary speech we use to say a man thunders it when he speaks with mighty eloquence vehemence and power and chap. 39.25 the tumultuous noise of an army ready to the battel is called the thunder of the Captains And thus hath Iob shewn that he could say as much of the terrible might and Majesty of God as Bildad had said CHAP. XXVII Vers 1. MOreover Iob continued his parable What is meant by a parable see in the Note Numb 23.7 It was now Zophars turn to reply upon Job the third time as Eliphaz and Bildad had done and it seems that Iob was silent a while expecting his reply but when he saw that neither he nor any of the other two offered to reply again upon him which was either because they had nothing farther to object against Jobs defence or because they saw him so stiff that they judged it in vain to talk any farther to him then Job began again to plead his cause much after the same manner as before addressing his speech to them all joyntly together and that with some more courage then formerly and as one that did in a manner triumph over them as is expressed in the five following chapters Vers 2. As God liveth who hath taken away my judgement and the Almighty who hath vexed my soul c. To assure his friends that he would speak nothing but the truth that so they might the more regard what he said and that by this solemn calling God to witnesse of the truth of what he spake he might win them to credit what he should say concerning his integrity which by no other arguments he could hitherto bring them to believe Job here swears solemnly by the living God that as it follows in the two next verses as long as he breathed his lips should not speak wickednesse nor his tongue utter deceit As for that clause which he adds concerning Gods taking away his judgement and the Almighties vexing his soul As God liveth who hath taken away my judgement c. some hold that he adds that as in relation to their opinion As the Lord liveth who as you think hath taken away my judgement c. but then others say that by Gods taking away his judgement he meant either that God had not judged him according to his righteousnesse and integrity or that God had bereaved him as it were of his righteousnesse in that he had not cleared his innocency to the stopping of the mouths of those that falsely accused him but rather by the severity of his proceedings against him did seem to judge him to be a wicked wretch and an hypocrite as they had censur'd him to be as where Gods people are charged with saying Isa 40.27 My way is hid from the Lord and my judgement is passed over from my God because they thought that God did not regard them as his people in taking their part against their enemies or else as some conceive that the Lord had abridged him of his right in that he was not admitted to plead his cause before God as he had often desired he might do So that he doth not expresly accuse God of dealing unjustly with him but only complains that God had not dealt with him according to the ordinary way of his proceedings with men whereby his integrity was hidden and overclouded neither could he perceive what the cause should be why Gods hand was so heavy upon him And in the oath he takes here this he interposeth who hath taken away my judgement and hath vexed my soul either to imply how safely they might believe that he would doe what he now engaged himself seeing he durst appeal to that God as a witnesse who had hitherto dealt so severely with him or else to intimate that though God seemed to condemn him by the heavy pressures he had brought upon him yet that should not make him cast off his confidence in God or yield himself to be an hypocrite Vers 4. My lips shall not speak wickednesse nor my tongue utter deceit This Protestation of Jobs Expositours understand diversly For first some take it generally thus that he would speak nothing falsely or dissemblingly but would speak the truth from his heart Secondly others understand it as if he had said that no severity of Gods proceedings with him nor no unjust censures of theirs should make him utter a word whereby he might discover himself to be either a prophane wicked wretch or a dissembling hypocrite and 3ly which I like best others give this to be the meaning that he would not wickedly either for fear or flattery betray the truth or lie against his own conscience by yielding to those false accusations which they had passed upon him which he knew to be false Vers 5. God forbid that I should justifie you c. To wit by speaking or doing any wicked thing which may seem to justifie or make good those unjust censures of wickednesse or hypocrisie which you have passed upon me or rather by yielding to that which you have said that God for my wickednesse and hypocrisie hath brought these miseries upon me Vers 6. My righteousnesse I hold fast and will not let it goe c. That is I have hitherto constantly persevered in a way of righteousnesse and so I will still or rather I have hitherto resolutely maintained my integrity and still I will maintain it my heart shall not reproach me so long as I live that is my conscience shall not upbraid me for that which
6. Behold I am according to thy wish in Gods stead I also am formed out of the clay that is according to thine own desire I in Gods stead will undertake to maintain his cause who am a poor earthly man as thou art and so vers 7. My terrour shall not make thee afraid neither shall my hand be heavy upon thee which are almost the very words that Job had used in the places before cited Vers 8. Surely thou hast spoken in my hearing c. As if he should have said I do not charge thee as thy friends have done with secret wickednesse and hypocrisie that which thou hast professed concerning the holinesse of thy life and conversation I conceive is true all that I lay to thy charge is the unseemly and unreverent speeches that thou hast uttered concerning God in my hearing which I am sure thou canst not deny Vers 9. I am clean without transgression c. We do not find that Job ever said thus much in expresse tearms but Elihu meant this doubtlesse of those words of Iob which he took to be the same in effect as those chap. 10.7 Thou knowest that I am not wicked and 13.18 19 Behold now I have ordered my cause I know that I shall be justified who is he that will plead with me c. and many others of the like kind as we may find chap. 13.23 16.17 and 23.10 11 12. and 31.6 Now however some Expositours conceive that Elihu did misinterpret Iobs words making account that Iob did directly indeed maintain that he was pure and free from sin whereas he only meant by those speeches to justifie himself thus farre that he had not been a wicked man and an hypocrite as his friends affirmed and consequently that it was not for any such grievous enormities of his life that Gods hand had been so grievous upon him yet because Iob had so often in the hearing of Elihu clearly affirmed the contrary to this to wit that he was a vile unclean wretch in Gods sight and that he nor no man else could possibly be justified in this regard before God nor could be able to answer one of a thousand of that which God could charge upon him as we see chap. 9.1 2 c. and chap. 14.4 and in many other places I cannot think that Elihu meant to accuse Iob for boasting in this sense that he was void of all sin and that there was no iniquity in him but only that out of an over-eager desire to maintain his innocency against the calumnies of his friends he had talked so much of that in his expostulations with God for dealing so hardly with him and in his frequent protestations how earnestly he desired that he might plead his cause with God as if he thought himself perfectly pure and spotlesse and that God could not in justice punish him as he had done So that it is not for thinking himself clear from sin or for maintaining his integrity against his friends that Elihu here reproves Iob but it is for his alledging of this in a way of impatience and murmuring to the impeaching of Gods justice And therefore though Iobs other friends did seem to object the same thing to Iob that Elihu doth here as we see in that of Zophar chap. 11.4 Thou hast said My doctrine is pure and I am clean in thine eyes and in many other places yet they did it upon different grounds For his three friends upbraided him for boasting of his righteousnesse because they judged he played the hypocrite herein being in truth a wicked man but now Elihu expostulates with him for this only because by pleading his righteousnesse in that manner as he did he did in effect charge God with injustice Nor can it therefore be said but that Elihu still holds to what he had said to Iobs friends chap. 32.14 neither will I answer him with your speeches Vers 10. Behold he findeth occasions against me c. This also which Elihu here chargeth Iob to have spoken we find not any where in expresse tearms but some passages there are which he might take to be as much in effect as if he had said Behold he findeth occasions against me as where he said chap. 10.6 thou enquirest after mine iniquity and searchest after my sin and chap. 14.16 thou numbrest my steps dost thou not watch over my sins and some other such like expressions As for the next clause he counteth me for his enemy this we find that Job said of God severall times as chap. 13.24 and chap. 19.11 and so also that which follows in the next verse He putteth my feet in the stocks he marketh all my paths we have it in expresse tearms chap. 13.27 However that which he condemns Job for in these speeches of his is that out of the opinion he had of his own righteousnesse he durst so presumptuously complain of God as if he had dealt cruelly with him Vers 12. Behold in this thou art not just c. As if he had said I deny not but that thou art a holy just man and hast lived so strictly and exactly as thou hast spoken nor do I blame thee generally for all that I heard came from thee that thou shouldest bemoan thy self for thy miseries is not strange at all and in many things I acknowledge thou hast spoken very well both concerning God and concerning man but in this that because of thy righteous life thou hast thus murmured against God in this I say I am sure thou canst not be justified and to all thy pleas concerning thine own righteousnesse and Gods severe dealing with thee I will answer thee and this one answer may well serve for all that God is greater then man that is infinitely greater in majesty wisedome power justice mercy and in every other respect And indeed this did necessarily imply how unreasonable a thing it was that man should contend with God and quarrel against God first because there must needs therefore be more wisedome justice and mercy in God then there can be in man whereas he that complains of Gods dealings with him doth in effect conclude that there is more wisedome and justice and goodnesse in him then there is in God secondly because man therefore cannot comprehend the waies of God and so there may be much wisedome and justice and mercy in his proceedings which we cannot discern thirdly because there being such an infinite disproportion betwixt God and man it must needs be great arrogance in man to contend with God as if he were his equall if he had to do with a man as himself he could doe no more and fourthly because this greatnesse of God implyes his soveraignty over man as his creature in regard whereof he may doe with man what he pleaseth and it must needs argue boldnesse in man to contend with God as if he had no such power and authority over him Now whereas it may be said that Jobs three friends had often
justifying of God and that because he had already spoken a long time together Vers 3. I will fetch my knowledge from afarre c. As if he should have said In declaring what I know concerning the Question in hand namely whether thou hast done well in charging God for dealing too severely with thee I will open the matter as it were from the very foundations But yet what he means by these words from afarre it is not easie to determine Some think that his meaning was that he would utter nothing but what by inspiration from God he knew to be so he would not speak what he in his reason might apprehend to be right but what he had by speciall enlightning from above and therefore was sure it was true And then again others understand it thus that he would fetch his proofs for the justifying of God from the eternall nature of God or from the works of creation as we see towards the end of this chapter he argues from those meteors of rain thunder and lightning c. and these things he calls knowledge from afarre either because the things he meant to speak of were of a high nature farre remote from us and not easily comprehended by humane reason or because they were such things as had been from the first creation yea as concerning the nature of God from all eternity or because they might seem to be farre from the matter in question though indeed they were principles and generall grounds from whence that truth which he was to maintain might be unquestionably concluded and proved As for the following clause and will ascribe righteousnesse to my maker in these words my maker Elihu implyes that in regard he had his being from God he was bound to plead his cause and withall he might intend thereby covertly to charge Job with being ungratefully injurious to his Creatour Vers 4. For truly my words shall not be false he that is perfect in knowledge is with thee This last clause many good Expositours understand of God and so hold that Elihu doth hereby put Job in mind either that he had to deal with God who was perfect in knowledge as being omniscient who could not therefore through any mistake deal unjustly with him or that God who was perfect in knowledge spake now to him by him that he would not speak any thing of his own head but what he received by inspiration from God in whose stead he now spake unto him But more generally it is held that Elihu doth modestly here speak of himself in the third person as the Apostle also doth 2 Cor. 12.2 3. He that is perfect in knowledge is with thee as if he should have said You have one to argue with you that is found in judgement and sincere in his intentions towards you one that understands the cause we have in hand throughly and that will in all things deal uprightly with you Vers 5. Behold God is mighty and despiseth not any he is mighty in strength and wisedome How Gods justice may be proved from his power and wisedome see in the Note chap. 9.4 Here these two are joyned together God is mighty and despiseth not any to shew that as he needs not fear those that are great so neither doth he despise either great or small because of his own supereminent greatnesse he makes not so light esteem of any as therefore to afflict them causelesly or not to care what injury he doth them And herein also it may well be that Elihu had respect to some speeches of Jobs wherein he might apprehend that Job had complained of God that he carried all by his absolute power and that by reason of the dread thereof he could not plead his cause before him as chap. 10.3 Is it good unto thee that thou shouldest oppresse that thou shouldest despise the work of thine hands and chap. 30.21 Thou art become cruell to me with thy strong hand thou opposest thy self against me and in divers other places Vers 6. He preserveth not the life of the wicked but giveth right to the poor That is He doth not safeguard them in favour as esteeming them precious in his sight though he may see cause to keep them alive for a time but he pleads the poors cause against them though a while he may let them be oppressed Vers 7. He withdraweth not his eyes from the righteous c. That is He never forgets nor forsakes them but with Kings are they on the throne yea he doth establish them for ever that is he continues them even unto death in those places of dignity whereto he hath advanced them and often too their children after them As for the last clause and they are exalted the meaning of that is either that thus they are exalted maugre all opposition that may be made against them or that being thus advanced they rise in power and glory still more and more Some understand it of their exaltation to heavenly glory after death and others of their being puffed up in their minds and spirits but the former Expositions are more probable Vers 8. And if they be bound in fetters c. That is If the righteous whether those that God had exalted or others come to be streightned with affliction It is probable that he alludes to that expression of Jobs Thou puttest my feet in the stocks chap. 13.27 Vers 12. But if they obey not they shall perish by the sword c. That is God shall slay them in his anger and they shall die without knowledge that is in their folly not knowing why Gods hand is upon them or for their folly because they would not learn by Gods corrections Yet most probably it is thought by some that Elihu still speaks here of the just mentioned before vers 7. who indeed may be cut off by death for their folly according to that of the Apostle 1 Cor. 11.30 31 32. for this cause many are weak and sickly among you and many sleep and that he speaks not of the wicked till the following verse Vers 13. But the hypocrites in heart heap up wrath c. That is say some Expositours they grow more and more enraged against God But rather the meaning is that they by their obstinacy and sinning more and more yea even in their afflictions do treasure up wrath to themselves against the day of wrath they cry not when he bindeth them that is they call not upon God when he afflicts them as not acknowledging that God doth punish them for their sins or being every way of irreligious and profane spirits Vers 14. They die in youth and their life is among the unclean Or among the Sodomites The meaning is that their life is cut off after the same manner as those are cut off that are most hatefull to God and man as being most abominably wicked namely that they are punished with as much severity and are cut off by some vile and shamefull death and that in
the Lord would preserve him from sinning as he had desired him to doe in the foregoing words keep back thy servant also from presumptuous sins Vers 14. Let the words of my mouth and the meditation of my heart be acceptable in thy sight c. Some understand this of his prayers as if he had said Let my requests which after due meditation in my heart I pour forth in my prayers find gracious acceptance with thee But rather David proceeds still to desire that God would preserve him from sin namely that God would not suffer his words or thoughts and consequently his deeds also to be any other then such as might please him To which purpose also it is that he gives the Lord in the close of his request those titles O Lord my strength and my Redeemer that is the God by whom I hope to be strengthened against my corruptions and to be rescued from the power of my spirituall enemies Yet in these words my Redeemer he might also have respect to Gods redemption of his people by Christ PSALM XX. Vers 1. THe Lord hear thee in the day of trouble c. That is thee O king whom vers 6. he tearms the Lords Anointed It seems therefore that this Psalm was composed by David as a Prophet for the use of Gods people as a prayer for their king when he was to make war especially when he was to goe out in battel against his enemies in his own person and that because at those times immediately before their going forth they used to offer up prayers and sacrifices to God by way of seeking his assistance as is evident by that of Saul 1 Sam. 13.12 The Philistines will come down upon me and I have not made supplication to the Lord I forced my self therefore and offered a burnt-offering and therefore it is that the people are taught here to pray for the acceptance of their kings prayers as also his sacrifices vers 3. Yea some conceive that the particular occasion upon which this prayer was first composed for the peoples use was the war which David made against the Ammonites and Syrians and that because they had such a multitude of horsemen and chariots as we may see 2 Sam. 10.18 whereto David seems to allude vers 7. Some trust in chariots and some in horses c. But however clear it is that they are taught to pray both for the successe of his enterprize and the safety of his person The Lord hear thee in the day of trouble the name of the God of Iacob defend thee which is all one as if he had said the God of Jacob defend thee or the majesty and power of God defend thee see the Note Psal 5.11 Or else by the name of God may be meant the invocation of God as if he had said May the calling upon the name of God be thy defence or else the interest which he had in God or the cause of God as if it had been expressed thus Mayest thou be defended because the name of God is called upon thee as being the Lords servant yea the Lords anointed or because thou maintainest Gods cause and fightest his battels As for his tearming God in expressing this the God of Iacob either it is meant personally of Jacob the Patriarch and then the reasons why he gives God this title in this place may be either because God had more expresly revealed himself to Jacob concerning the kingdome of the tribe of Judah or because Jacob being a man of great troubles had yet by prayer obtained deliverance from God as it is now desired that David might doe and almost with the same words that Jacob used Gen. 35.3 I will make there an altar unto the Lord who answered me in the day of my distresse Or else by Iacob may be meant the people of Israel the seed of Jacob as in Isa 44.1 Hear O Iacob my servant and Israel whom I have chosen and so in many other places and then this title the God of Iacob may be here given him either by way of distinguishing him from the false Gods of the heathens and so intimating the ground of their hope in that they trusted in the true God or by way of pleading the covenant which he had made with Jacob and his seed for ever Many Expositours do also understand this whole Psalm as a prophesy of Christ And indeed because God had promised by the kingdome of David and his seed to save his people and so Davids kingdome was a type of Christs I see not but the whole Psalm may in a spirituall sense be applyed to Christ as this The Lord hear thee c. to the Lords hearing him and supporting him in his passion Vers 2. Send thee help from the sanctuary c. That is from heaven according to that which followeth vers 6. the Lord saveth his anointed he will hear him from his holy heaven for which see the Note 2 Sam. 22.7 or from the tent or tabernacle where the Ark was placed by David in Sion so that it is all one in effect as if he had said The true God the God of Israel hear thee for the Sanctuary was a sign that God owned them for his people and would hear their prayers see Psalm 3.4 Vers 3. Remember all thy offerings This expression seems to allude to the law that appointed part of the offering to be burnt as a memoriall Levit. 2.2 It may also be understood of the sacrifice of Christs death see the Note also vers 1. Vers 4. Grant thee according to thine own heart c. To wit all thou desirest now in the cause in hand yet with reference to their assurance that holy David would ask nothing but according to Gods will this might be thus expressed It may also be understood of Christs prayers on earth and his Intercession in heaven Vers 5. We will rejoyce in thy salvation c. That is in thy preservation O king who art the breath of our nostrils and in the victory which God hath given thee or in the saving of the people by thy means under God and the great deliverance which by thy victory thou hast effected for the people for whom thou didst fight and in the name of our God we will set up our banners to wit in a way of triumph as tokens of victory and to the honour of God Yet some understand this of their going forth in the confidence of Gods help with their banners displayed against their enemies Vers 6. Now know I that the Lord saveth his anointed c. That is Even now before-hand through faith or now upon these our prayers we know that God saveth his own anointed king for it is the people speak here as one man unanimously agreeing in that which is said Or these words may be added as the words wherewith they should triumph as if it had been said And then shall every one say Now know I that the Lord saveth his
wit that there went nothing out of his lips when he prayed but his heart was affected accordingly and so what he desired for them he desired it sincerely from his very soul Thirdly others take it thus that if his prayer prevailed not for them yet it brought back a blessing upon himself God did recompence it into his bosome at least his heart was replenished with comfort thereby Fourthly others understand it of the same blessings that either he desired that of God for his enemies which he could be glad might be done to himself or that God did that for him which he did beg of God for his enemies both which do imply how sincerely he prayed for them the like whereto we find Psal 79.12 Render unto our neighbours seven-fold into their bosome c. And fifthly others say it is meant of his praying for them in secret which may be alledged as a clear proof that he did it sincerely as truly grieving for their misery and desiring their recovery and not for ostentation or making shew of that which was not in his heart And indeed as they are said to laugh in their bosome or as we say in their sleeve that rejoyce in secret but do not shew it openly so they may be said to mourn or pray in their bosome that do it secretly no body taking notice of any such thing which may also seem the more probable because this word bosome doth often in the Scripture signify secrecy as Prov. 21.14 A gift in secret pacifyeth anger and a reward in the bosome strong wrath and Psal 89.50 I do bear in my bosome the reproach of all the mighty people But the third and fourth of these Expositions I think are most agreeable to our Translation Vers 15. But in mine adversity they rejoyced and gathered themselves together c. To wit to rejoyce and triumph together at my troubles and to consult and bandy together to further mine utter ruine yea the abjects gathered themselves together against me that is the scumme of the people and I knew it not which is added to imply either his integrity in that he never suspected any such thing as not being conscious to himself of any cause that he had given them to use him so or his danger in that not knowing their evil purposes he was the lesse able to prevent them or their dissembling and fawning upon him at the same time which made him fearlesse of any such plots that they had against him They did tear me and ceased not to wit with their scoffs and calumnies and reproaches which agreeth with that Matth. 7.6 Give not that which is holy unto the dogs neither cast ye your pearls before swine least they trample them under their feet and turn again and rend you Vers 16. With hypocriticall mockers in feasts c. This is meant either of Sauls proud courtiers who when they sat gorging themselves at their full feasts could rail against poor David and seek his death or else of those court parasites or base scurrilous jesters that for the filling of their bellies would say any thing against David to please those that entertained them they gnashed upon me with their teeth to wit as if they would eat me Vers 17. Lord how long wilt thou look on c. That is only look on and not come in to my help rescue my soul from their destructions my darling from the lions see the Notes Psal 22.20 21. Vers 19. Neither let them wink with the eye that hate me without a cause To wit by way of scoffing and rejoycing at my misery for this may be expressed by winking whence is that Prov. 10.10 He that winketh with the eye causeth sorrow Vers 20. They devise deceitfull matters against them that are quiet in the land That is that would fain have lived quietly and peaceably though the contrary be pretended that we are the great disturbers of the kingdomes peace Vers 21. Yea they opened their mouth wide against me c. See the Note Job 16.10 Vers 22. This thou hast seen O Lord c. This is spoken as in opposition to that triumphing of his enemies at his misery mentioned in the foregoing verse Aha aha our eye hath seen it as if he had said Whilst mine enemies rejoyce in seeing my miseries my comfort is that thou Lord hast seen them too though thou hast suffered them to goe on as if thou didst not see them yet I know well that thou hast seen both my troubles and their malicious practises and insultations over me Keep not silence see the Note Psal 28.1 Vers 24. Iudge me O Lord my God according to thy righteousnesse To wit whereby thou art wont to plead the cause of the innocent against those that oppresse them see the Note Psal 26.1 Vers 26. Let them be ashamed and brought to confusion together that rejoyce at mine hurt c. As if he should have said As they gathered themselves together vers 15 to insult over me and to plot mischief against me so let them be confounded together implying that God was able as with one blow to overwhelm them all together with confusion though they were never so many As for the following words let them be clothed with shame see the Note Job 8.22 Vers 27. Let them shout for joy and be glad that favour my righteous cause c. That is Let those that favour me though they be not able to help me be glad both on my behalf and likewise through experience they shall have thereby of thy readinesse to help the oppressed yea let them say continually Let the Lord be magnifyed c. And this he covertly opposeth to his enemies exalting themselves as desiring that God might be exalted maugre their pride and lifting up themselves above his people PSALM XXXVI The Title A Psalm of David the servant of the Lord. So he stiles himself here because God had anointed him to serve him as king in the government of the kingdome of Israel and in the confidence hereof he seeks to God in this Psalm for help against his wicked enemies Yet some conceive it is rather because being to set forth herein the profanenesse of Atheisticall wretches that would not be subject to God and yet flourished whilst the godly were in trouble he would hereby imply that for all this he would be and rejoyced to professe himself to be the servant of the Lord. Vers 1. The transgression of the wicked saith within my heart that there is no fear of God before his eyes That is His wicked life doth testify to me within my heart from the wickednesse of his life it seems to me or I do certainly conclude that there is no fear of God before his eyes And this last clause is alledged by the Apostle Rom. 3.18 to prove the sinfull and corrupt disposition of all naturall men Vers 2. For he flattereth himself in his own eyes c. To wit by perswading himself upon false deceitfull
for them that is even the Chaldeans Persians together with other nations amongst whom the Jews had lived as the most despised nation under heaven and who had wont to insult over them for their confidence in God and to flout at them and their religion Psal 137.3 Sing us say they one of the songs of Zion were by the wonder of our deliverance forced to acknowledge that our God had shewed great love to us in the great things he had done for us Vers 3. The Lord hath done great things for us c. As if the Jews should have said for in their name the Psalmist here speaks If you that are our enemies say so who speak it haply with repining spirits well may we say so with glad hearts for whom God hath done it Vers 4. Turn again our captivity O Lord c. That is Bring home the rest of our brethren that are still captives in Babylon as thou hast brought us home For we must know that though part of the Jews were returned when this Psalm was penned upon liberty granted them by the Proclamation of Cyrus as is noted before vers 1 yet the greatest number by far stayed still in Babylon according to that Isa 10.22 though thy people Israel be as the sand of the sea yet a remnant of them shall return apprehending the tediousnesse of the journey how great the perils were they were like to meet with in their way homeward how impossible it seemed that they should recover their land again from which they had been carried away captives so many years ago and withall being grown some of them at least well enough contented with their present condition either for fear or sloth they preferred certain rest though under bondage that amongst idolaters before hope of liberty of recovering their ancient inheritance accompanied with so many dangers and troubles And therefore no wonder it is though that remnant of the Jews that were returned to their own countrey do still pray thus for their brethren that were behind Turn again our captivity O Lord c. Yea some conceive that in these words they do also pray that God would perfect the mercy of their deliverance out of Babylon to those that were returned by settling them quietly in their land freeing them from that mighty opposition they met with in their rebuilding of their city Temple by means of the envy malice of their neighbours round about them As for that clause as the streams in the South we must take notice first that by the South here is meant barren and dry desarts for because on the South of Canaan there lay great desarts dry and sandy yea the South parts of Canaan it self were dryer then other parts of the land were whence was that of Calebs daughter to her father Thou hast given me a South land give me also springs of water see the Note Josh 15.19 therefore by the South in the Scripture is usually meant the desart or wildernesse as in Psal 75.6 promotion cometh neither from the East nor from the West nor from the South which is in the Hebrew nor from the desart and 2. that in those dry desarts God did sometimes send mighty land-flouds either by sudden violent showers of rain or by the melting of the snow upon the mountains Accordingly therefore when the Church here prayes Turn again our captivity O Lord as the streams in the South either 1. they mean thereby that God would bring home their captivated brethren in great multitudes so that they might cover the waies as they went as those mighty streams in the South were wont to overflow cover the earth and that speedily suddenly too as those land-flouds used to come suddenly when there was a little before no appearance of water or 2. they would imply hereby that though it would be a work of great wonder like that of bringing streams of water into the dry desarts yet God was able to doe it or 3. they would hereby intimate how great a refreshing this would be to them that the turning again of their captivity would be as welcome a mercy to them as it would be to the traveller that is to goe through dry desarts to meet there with some sweet streams of water for the refreshing of himself Vers 5. They that sow in tears shall reap in joy That is as the poor husbandman that sows in tears either for the toil of his work or the unseasonablenesse of the weather or especially when in times of dearth scarcity he casts the corn that should nourish himself his family into the ground and that too but upon uncertain hopes as knowing that often when men carry out much they bring in little as is threatned Deut. 28.38 yet when a plentifull harvest comes he then reaps with joy haply hath the richer harvest when his seed-time was saddest according to that usuall proverb that corn sowen in a flood comes up like a wood so they that do what God requires in hope of a retribution from God according to his will revealed in his word though they may meet with much affliction sorrow therein yet shall doubtlesse at last reap what they expected with exceeding great joy yea their foregoing sorrow shall be in part a cause or occasion of their greater joy And with this generall sentence the Psalmist concludes this Psalm partly with respect to the experience which some of the Jews had already had of the truth hereof in their deliverance out of Babylon when they went into captivity in hope that God would make good what he had promised them by the prophet Jeremy that after a certain time he would bring them back again with joy into their own land their faith patience prayers was precious seed sown not without many tears because of their misery but when God brought them back with so much riches glory then they reaped with joy according to that Isa 51.11 the redeemed of the Lord shall return come with singing unto Zion everlasting joy shall be upon their head partly by way of encouragement for the time to come both to those that were behind in Babylon those likewise that were imployed in repairing Jerusalem c. but were many waies in a very sad condition by reason of the great opposition manifold discouragements they met with in that service even to put them in hope that after this sad seed-time they should have a joyfull harvest which is again repeated in the following verse Vers 6. He that goeth forth c. That is that goeth out of doors to sow his seed or that in the field goeth on still forward casting his seed into the ground weepeth bearing precious seed that is good choice corn that is fit for seed or corn when it is scarce dear so it grieveth him the more to part with it shall doubtlesse come again with rejoycing bringing his sheaves
felicity and that from his own experience And to shew that his testimony herein was worthy of all credit he prefixeth this which he saith here concerning himselfe to wit that as for the present he was a true convert and desirous to make known the right way of happinesse to the people of God so also before when he made that search and enquiry into things whereof he speakes in the following verse he lived not a private life in his fathers house but was actually king and that over Israel who were a wise and understanding people Deut. 4.6 Amongst whom were many holy men Prophets and teachers of the Law and in Jerusalem Gods dwelling place and which was in those times farre and neere esteemed the great Oracle of wisdome and truth from whence it must needs follow that he could not want any help requisite for the attaining of that which he sought after for in regard of his great power and authority and withall that great measure of wisdome and riches which he had at that time obteined from God above all that were before him he might have what books and records money or men could bring him in and what help could be had by conference with others and in a word what ever could be desired to promote his endeavours herein as himselfe afterwards acknowledgeth Chap. 2.12 And therefore his testimony in this businesse must needs be of great importance Vers 13. And I gave my heart c. Here Solomon begins with shewing the vanity he had found in all humane knowledge Nothing seemes more likely to make a man happy and to yeeld him full content then this doth not only because it often makes way to great riches and honours but also especially because knowledge in it selfe is such an excellent endowment and yeelds so great delight And therefore in the first place he undertakes from his own experience to shew the vanity thereof I gave my heart saith he that is I did cheerfully and resolvedly set my mind upon this and determined to make it my only great businesse to seek and search out by wisdome concerning all things that are done under heaven that is wisely and with all the skill I had according to that extraordinary measure of wisdome that God had given me to search out by study observation and tryall the knowledge of all things that are and are done in the world by God or the creature all the secrets of nature the principles and properties the causes and effects the uses and reasons of all naturall things as likewise of all humane endeavours and events As I wanted not all requisite means and helps for the effecting of such a designe so neither was I wanting in my desires and endeavours after it and therefore even in this regard also what I testifie after such a diligent and eager enquiry deserves to be received with all credit And then for the following words This sore labour hath God given to the sons of man to be exercised therewith The drift thereof is to shew that it was agreeable to the will of God that he should seek thus to know things and that because God hath decreed that all the children of Adam should take paines herein as is evident in that he hath given them the creatures that they may study them and in that he hath implanted in mens hearts a desire to know them and hath enjoyned us in his word to study them and to meditate on them and to seek by all lawfull means to increase our knowledge as much as we may and that to the end that men may be exercised therewith that is that herein they might have continual imployment and might not live idly And whereas this cannot be attained without sore labour even this also God hath imposed upon men as a punishment for their first Apostacy from God for had it not been for that there would have been no need of any such toil for the getting of knowledge Only now God hath laid this sore labour upon all men in their seeking after knowledge to be exercised therewith or as it is in the margin of our Bibles to afflict them to wit that hereby they may see the misery that man hath brought upon himself and that by discovering their own weaknesse they may be kept humble and in a constant dependance upon God However by calling the labour that is undergone in seeking after knowledge sore labour Solomon doth at present imply what in the following verse is more fully expressed namely that natural knowledge being accompanied with so much toil and labour can never make a man happy Vers 14. I have seen all the works that are done under the sun c. As if he should have said By this mine exact search into all natural and humane things I observed what was to be observed and obtained the knowledge I sought after even as much understanding in these things as by humane industry could be attained and behold as if he should have said Mark what I say for it is a wonderfull thing and almost incredible to be spoken and that which I never expected all is vanity and vexation of spirit that is I found that the knowledge of all these things as well as the things themselves was not only vain unable to make me happy or to yield me full contentation and rest I had my labour for my travell and that was all but also the means of much vexation of spirit to me and that because 1 It cannot be gotten without much afflicting toil 2. Men are vexed with fear of losing what they have gotten 3. The knowledge men get the more ignorance still they discover in themselves and 4. Impossible it is ever to gain perfection of knowledge or fully to satisfie the desite men have of it Vers 15. That which is crooked cannot be made strait and that which is wanting cannot be numbred c. This is added to prove the vanity of all natural knowledge to wit because men cannot thereby rectifie that which is amisse in any regard that which is naturally naught or contrary to what we desire cannot be amended but by the mighty power of God and that which is wanting to make a man happy cannot be supplied See the Note chap. 7.13 But for the through and clear understanding hereof it will conduce much to take notice of the truth of this in the several heads of things that are comprehended herein For 1. It is true in point of knowledge it self for let men attain never so great an excellency in all humane learning there are many things even in the great book the Creatures as well as in the book of the Scriptures which are as the Apostle speaks 2 Pet 3.16 hard to be understood so that the wisest men that are can never make such a clear discovery of them as shall clearly and fully satisfie the minds of men therein And then again the defects that are in the knowledge of the most learned