c. It is in the Original Let my prayer be directed before thee as incense which is all one as if he had said By the assistance of thy spirit let me be so directed in praying to thee that my prayer may ascend up to heaven as incense find as much acceptance with thee as that legal service which thou hast appointed to be given thee in the Sanctuary the lifting up of my hands as the evening sacrifice that is as the daily sacrifice that was offered every morning evening for under one of these both are implyed though inded some think that the evening sacrifice is only here mentioned either because therewith still the worship of every day was finished or because haply he did at first offer up this prayer or composed this Psalm to be used by him in the evening However doubtlesse the rather did David desire that this prayer might be accepted of God as incense and as the daily sacrifice because he knew that one main end of those ceremoniall services was to signify how acceptable through Christ the prayers of the Saints were unto God see the Notes Exod. 29.38 and 30.1 whence it was also that about that time which was the ninth hour of the day about three a clock in the afternoon the godly used to pray as it is noted of Daniel Dan. 9.21 that he was praying about the time of the evening oblation and Act. 3.1 that Peter and Iohn went up together into the temple at the hour of prayer being the ninth hour Yea and very probable it may seem which some say that because David in his banishment could not come at the tabernacle therefore he desires that yet his prayers might be in stead of incense and of the evening sacrifice and as acceptable to God Vers 3. Set a watch O Lord before my mouth and keep the door of my lips Because the lips are as a two-leaved door before the mouth of a man through which when they are opened our words do issue forth hence is this expression And this now is that request which in the two foregoing verses he had desired might find acceptance with God Either because living in Sauls Court amongst a crew of ungodly wretches he feared he might be so far infected with their society as to learn of them to talk profanely at least might speak amisse to gratify them or rather because in the time of Sauls persecuting him his temptations were so many and great by reason of his unjust sufferings that he judged it impossible for him of himself to bridle his tongue at least he feared lest through impatience or incogitancy he might speak something whereby he might dishonour God or grieve the godly or wound his own conscience therefore he desires that the Lord would keep him from offending herein Indeed he elsewhere tels us that for for this he had resolved very carefully to watch over himself and yet within a while he forgat himself see the Note Psal 39.1 and therefore now he commits himself to Gods keeping Vers 4. Encline not mine heart c. Because it is not enough to watch the mouth except the heart be also kept in awe therefore is this next clause added Encline not mine heart to any evil thing that is suffer it not to be enclined to practise wicked works with men that work iniquity that is to joyn with them in their wicked practices or to live wickedly as they doe let me not eat of their dainties that is say some let not me delight in those things wherein they delight or let not me feast with them lest I be corrupted by their society or let not me feed on that which is gotten by rapine oppression as their dainties are or let not me live in such prosperity and plenty as they doe lest thereby I be puffed up in wickednesse as they are let not the pleasant lives which they live in all prosperity plenty and pleasure whilst God lets them alone as if they should never be called to an account tempt me to walk in their wicked waies or let not their flatteries courtesies insnare me Vers 5. Let the righteous smite me c. That is reprove me according to that Prov. 23.35 They have stricken me and I was not sick and 27.6 Faithfull are the wounds that is the reproofs of a friend This place may be read as it is in the margin of our Bibles Let the righteous smite me kindly and reprove me let not their precious oyl break my head then the meaning is clearly this Let the righteous reprove me though it be never so sharply so it be done sincerely out of kindnesse and love but let not the flatteries feastings of wicked men mischief me or destroy me But indeed if we read the words as they are in our Translation Let the righteous smite me it shall be a kindnesse and let him reprove me it shall be excellent oyl which shall not break my head the sense is much the same for so this may be added as in reference to the last clause of the foregoing verse and let me not eat of their dainties as if he had said Let me be rather smitten by the righteous then insnared with the flattering dainties of the wicked such reproofs I shall take kindly for I know they will not hurt me but rather do me good as refreshing healing oyls are wont to doe whereas the flatteries of the wicked would destroy me Yet some do otherwise conceive of the manner how these words are here brought in upon that which went before as 1. that having prayed vers 4. that God would not suffer his heart to be enclined to any evil thing c. to shew how sincerely he desired this he professeth here that to prevent that he was most ready to accept of the reproofs of any good man whatsoever or 2. that having prayed vers 3 4. that he might not by the wicked practises of his enemies against him be provoked to speak or doe any thing that was evil here he professeth that if there were any good men that joyned themselves with his malicious persecutours being merely mis-led by the false reports that were spread abroad of him let such come to him and reprove him he should take it as a kindnesse not doubting but he should satisfy them For yet my prayer shall be in their calamities which may be understood either 1. of his wicked adversaries thus for yet that is yet a little while or yet notwithstanding their rage I shall pray for them when they are in misery as if he should have said And hereby the righteous that joyn with them may see that mine enemies do persecute me without a cause or of those good men that being deceived by his enemies did in the simplicity of their hearts aid them as if he had said I pity them for their unhappy engagement in so bad a cause and am so far from wishing them any hurt that
when he speaks still of the works of God in the first and third day of the Creation and of the stars he speaks afterward vers 31 32. Vers 8. Or who shut up the sea with doores when it brake forth as if it had issued out of the womb Some understand this of the first creating of the waters together with the earth and then the womb out of which as in a moment they suddenly brake forth must be the womb of Gods almighty power or eternall decree and that which is said of Gods shutting up these waters as with doores is meant of Gods holding in the waters in their circumference about the earth as they were in that first instant of their creation when the earth round about lay overwhelmed therein as in a deep and the spirit of God moved upon the face of the waters Gen. 1.2 But others again understand it of the breaking forth of the waters out of that Chaos or deep of earth and water wherein they were at first created as if it had issued out of the womb to wit when God said on the third day Gen. 1.9 Let the waters under the heaven be gathered together unto one place and then the doores wherewith it was shut up are the sea shores wherein it is held And indeed because it is this gathering together of the waters that can properly be called the sea and because in the following verse he speaks of binding up the waters with a cloud and the clouds were not created till the second day I should think this last Exposition the best unlesse rather we understand it of both joyntly together Vers 9. When I made the cloud the garment thereof and thick darknesse a swadling-band for it Following the Metaphor in the foregoing verse where the sea was compared to a new-born babe here he speaks of swadling of it with a cloud and darknesse and that to intimate the mighty power of God who can turn and wind and bind up at his pleasure the huge Ocean sea as easily as a nurse doth her sucking child Now according to the different Exposition of the foregoing verse if we understand it of the first creation of the waters then the garment and swadling-band wherewith God bound up these waters must be that darknesse wherewith as with a black cloud that confused Chaos of earth and water was overspread the light not being then as yet created as it is expressed Gen. 1.2 and darknesse was upon the face of the Deep but if we understand it of the gathering together of those waters into one place to make the sea then the thick and black clouds wherewith God compassed the earth and the sea round about are the garment and swadling-band wherein God hath bound it Vers 10. And brake up for it my decreed place c. To wit those hollow places in the earth wherein God laid the sea as it were in a cradle concerning which see the Note Gen. 1.9 And for the following words and set bars and doores c. see the Note chap. 26.10 Vers 12. Hast thou commanded the morning since thy daies and caused the day-spring to know his place That is Didst thou ever in all thy time by thy command cause the Sun to arise at any other time or at any other place then according to its ordinary course or rather because the Lord seems here to proceed to speak of the works of creation on the fourth day when the Sun and other the lights of heaven were made Didst thou at first establish the vicissitude of day and night and appoint at what severall times and in what severall points of the heaven the Sun should arise and the day-light break forth sometimes sooner and sometimes later sometimes in one part of the heaven and sometimes in another according to the severall seasons of summer and winter Vers 13. That it might take hold of the ends of the earth c. That is That from the place where it riseth it might in an instant as in the twinckling of an eye passe to the uttermost parts of the earth and indeed because the morning light doth so speedily spread it self from one end of the heaven to the other therefore doth David ascribe wings to the morning Psal 139.9 If saith he I take the wings of the morning c. But how do the next words come in that the wicked might be shaken out of it what can the spreading of the morning light to the ends of the earth doe to the shaking of the wicked out of it that is to the destroying of the wicked I answer Some Expositours hold that this is here inserted not to imply that the rising of the morning light is any cause of the destroying of wicked men but only because as the Sun riseth daily so the wicked are day by day destroyed and cut off by the just judgements of God as men not worthy to behold the light of the Sun and hence it is that though God cuts off wicked men by night as well as by day yet having spoken of the rising of the morning light that he might follow on the same Metaphor he speaks only of cutting them off by day as men unworthy to enjoy the light of the day That it might take hold of the ends of the earth that the wicked might be shaken out of it as if he had said Art thou the cause that the morning light takes hold of the ends of the earth and that the wicked are then cut off as men not worthy to see the light And this is the reason too that though good men die daily as well as wicked men yet he speaks not of them but of the wicked only because to the godly death is only a passage to a better life and they cannot properly be said to be shaken out of the earth as wicked men may be who are as it were with violence turned out of the world and out of all the felicity they could hope to enjoy here and thrust out into utter darknesse But because the words in the following verse seem to speak of the effects of the morning light I cannot think it so probable that this should not also be understood so Now there are two other Expositions given of the words that make the morning light the cause that the wicked are shaken out of the earth The first is that by means of the morning light they are cut off and destroyed from the earth either because thereby they are discovered and known or because thereby they are apprehended carried before the judgement seat and so are cut off as malefactours and so are shaken out of the earth as a man would shake moths or dust from off a garment which may be judged the more probable if it were the custome of those times as some say it was early in the morning to sit upon the tryall and judgement of malefactours whereon they say that of the prophet is grounded Jer. 21.12 Oh house of David
people too is opposed to that promise vers 21 with him mine hand shall be established c. so is it likewise in all the following branches of his complaint Yet his meaning was not to charge God with breach of promise but only to bemoan himself to God by shewing how contrary all things seemed to be for the present to that which God had promised to David Vers 39. Thou hast made void the covenant of thy servant c. See above vers 34 thou hast profaned his crown by casting it to the ground that is thou hast utterly brought down the glory of his kingdome and exposed it to contempt and derifion as if he had not been the Lords anointed see 2 Sam. 1.21 Vers 40. Thou hast broken down all his hedges c. That is say some Expositours his walls and strong holds But see the Note Psal 80.12 Vers 41. He is a reproach to his neighbours That is they reproach and flout at him Is this that glorious king whose kingdome was to continue as long as the sun and moon endured see also the Note Psal 79.4 Vers 45. The daies of his youth hast thou shortened c. Some understand this of the destruction that was made amongst the people as if it had been said Thou hast cut off the young men amongst his people in the slower of their age others understand it of the king himself The daies of his youth hast thou shortened that is Through much misery and sorrow he is become old in the prime of his youth or thou hast betimes cut off the daies of his reign even in his very youth And indeed of Jehoiachin this might well be said who at eighteen years old began to reign and when he had reigned in all but three moneths and odde daies was taken by Nebuchadnezzar and carried captive into Babylon 2 King 24.8 10. But I conceive it may best of all be understood of the kingdome it self figuratively The daies of his youth hast thou shortened that is That eternall kingdome which thou didst promise to the seed of David is waxen old decayed and broken in its very youth so soon as it began to flourish before it was come to its full ripenesse for thus the prophet Hosea speaks likewise of the decaies of Israels kingdome Hos 7.9 gray hairs are here and there upon him yet he knoweth it not As for the next clause thou hast covered him with shame either it is meant of his and his peoples being carried into captivity or of the failing of their hopes in that the kingdome which they expected should have continued for ever was so quickly broken and ruined Vers 47. Remember how short my time is c. As if he had said Therefore come in to the help of me and other thy servants before it be too late or Make not our lives shorter by cutting us off in thy displeasure or Do not make that little while we have to live so continually and extremely miserable see the Notes Job 10.9 and 14.5 and Psal 39.4 5. Wherefore hast thou made all men in vain as if he had said Surely thou didst not make so glorious a creature as man is in vain but with a purpose to make them tast thy goodnesse and loving kindnesse and that hereby they might be stirred up to serve and praise thee thou didst not make them merely that when thou hadst made them thou mightest destroy them again for then thou mightest seem to have made them in vain yea it had been better for them if they had never been made and therefore why dost thou not manifest thy love to us thy people were it not better to let us live that we might praise thy name then to cut us off as if we and consequently all mankind if it be so with thine own people were only made that we might be again destroyed Vers 49. Lord where are thy former loving-kindnesses which thou swarest unto David in thy truth As if he had said Thou hast formerly shewn thy self gracious to thy servants according to thy promises made to David oh let it be so again Vers 50. Remember Lord the reproach of thy servants c. To wit because in their reproach thou also art reproached how I do bear in my bosome the reproach of all the mighty people to wit in that either 1. I take the reproaches of thy servants and thine anointed as if they reproached me in mine own particular or 2. in that they lye so heavy upon my heart or 3. in that I am resolved quietly to endure them and to swallow them down in silence as not being indeed able to shake them off because in the eye of reason our condition is at present so contrary to what we waited for or 4. in that their reproaches came not to his ear by hear-say only but were openly to his face cast as it were into his bosome Vers 51. Wherewith they have reproached the footsteps of thine anointed See the Note Psal 56.6 They may be said to have reproached the footsteps of Gods anointed either 1. because they scoffed at the delay of the coming of their promised Messiah Where say they is your long-expected Redeemer whence is it that he is so long a coming and indeed elsewhere by the footsteps or feet of men is meant their coming as Isa 52.7 How beautifull upon the mountains are the feet of him that bringeth good tidings c. that is How acceptable and welcome is the coming of those that are sent to preach the Gospel or 2. because they derided the holinesse of the conversation of him that was then their king or his counsels and actions or the very sad condition whereinto he was fallen or 3. because they made a mock of all the monuments memorials of the former glory of their kingdome or 4. because they derided the peoples endeavouring to tread in the steps of David comforting themselves in the promise that God had made to him and to his seed But the two first reasons seem to me the most probable Vers 52. Blessed be the Lord for evermore Amen and Amen See the Note Psal 41.13 Thus the Psalmist closeth this Psalm as he began it to wit with an expression which implyes that he knew God would in the conclusion cause all things to work together for the glory of his name and for the good of his people See the Note above vers 1. PSALM XC The Title A Prayer of Moses the man of God See the Note Deut. 33.1 Many Expositours hold that this Psalm was not composed by Moses but by David But there being no great strength in the reason they chiefly build upon namely that it is not probable that Moses who lived himself 120 years Deut. 34.7 should reckon threescore ten or at the most fourscore years to be the utmost extent of mans life as it is here v. 10 expressed for this might be the common age that men lived to in those times though Moses
who is indeed the coeternall wisdome of God the Father see the Note chap. 1.20 Nor may we think that Solomon speaks here impertinently in that having spoken of the wisdome that is in men consisting in their obedience and conformity to the word law of God whereby they attain length of daies c. he should now come to speak of the wisdome of God whereby the world was created for this wisdome that is in man flows from that Christ is the authour of it it is indeed a kind of participation of that divine wisdome And accordingly the scope of Solomon in inserting this here may be either 1. the more to endear that wisedome to us which is here pressed upon us if the son of God be the authour of it if it flows from that wisdome whereby the world was created have we not cause to prize it the more or 2. to assure us that all the blessings here promised to them that seek after wisdome shall be made good to them seeing by that wisdome that invites us hereto the world was created Vers 20. By his knowledge the depths are broken up This may be meant of the great channels hollow places in the earth made for the receiving of the waters when God separated them from the earth in the creation Gen 1.9 for which see the Note there as likewise Job 38.8 or else of the fountains flouds breaking out from the nethermost parts of the earth even as if the earth did cleave it self asunder to give them a passage And indeed these are called depths Deut. 8.7 a land of brooks of water of fountains and depths that spring out of valleys and hils Vers 21. My son let not them depart from thine eyes c. That is wisdome discretion which are mentioned in the next clause keep sound wisdome discretion yea this word them may comprehend all the precepts and instructions here given for the gaining of wisdome with all the reasons given to move them to seek it and particularly that which was before said concerning the Lords creating the world As for that expression let them not depart from thine eyes it is doubtlesse used with respect to that above vers 3. Bind them about thy neck c. implyes that we should never forget them yea that they should be the delight of our eyes Vers 22. So shall they be life unto thy soul c. That is wisdome and discretion shall make thy soul active lively in the works thereof or rather they shall quicken thee in the inward man animating thy soul which otherwise is but a spiritual carcase as thy soul doth animate thy body This I take to be the plain meaning of these words yet this word they so shall they be life may comprehend all that is comprehended in that clause in the foregoing verse let them not depart from thine eyes And because soul is usually taken for the whole man in the Scripture some take these words so shall they be life unto thy soul as a promise of long life here eternall life hereafter As for the second clause grace to thy neck see the Note chap. 1.9 Vers 23. Then shalt thou walk in thy way safely c. That is thou shalt walk in the way of wisdome without danger of erring and thy foot shall not stumble that is being freed by wisdome from mans naturall blindnesse weaknesse carelesseness there shall be nothing to make thee stumble or rather Then shalt thou walk in thy way safely that is thou shalt prosper be safe whereever thou goest in all thine affairs thou shalt walk without danger or fear of danger and thy foot shall not stumble to wit neither into sin nor any evil whatsoever Vers 25. Be not afraid of sudden fear c. Which is all one as if he had said Thou shalt not be afraid of sudden fear neither of the desolation of the wicked when it cometh that is the havock and desolation which wicked men shall make when in an hostile manner they shall break in upon the place where thou livest or rather of the desolation which God shall bring upon wicked men Vers 26. For the Lord shall be thy confidence and shall keep thy foot from being taken To wit either in the snares of sin or misery Vers 27. Withhold not good c. That is Withhold not any good thing from them to whom it is due whether by the laws of justice equity or charity as just debts where they are owing the hirelings wages any thing that hath been lost or committed to a mans trust or the alms we are bound to give to them that want or any other act of charity whatsoever And accordingly we must understand the following clause for if we understand the first words of withholding any thing that is in justice due then the meaning of the following clause may be this when it is in the power of thine hand to doe it that is though thou hast power to withhold it and to bear thy self out in the doing of it But if we understand the first clause of withholding any act of charity from those that stand in need of our help then the meaning is clear that we must not withhold doing them good when we have power to doe it there may be also a reason hinted in the words to wit lest afterwards we become unable to doe it though we would And indeed it seems the more probable that the words are at least chiefly meant of withholding alms from the poor because the following verse speaks also of giving Say not unto thy neighbour Go and come again and to morrow I will give when thou hast it by thee though I know that some do extend that also to deferring payment of what is in justice due Vers 31. Envy thou not the oppressor and chuse none of his waies See the Notes Psal 37.1.8 Vers 32. For the froward is abomination to the Lord c. Because of that before v. 30. Strive not with a man without cause c. some by the froward here understand such as are contentious quarrelsome with men but I rather conceive that thereby is meant such stubborn men as will by no means be wonne from carrying themselves perversly towards God see the Notes 2 Sam. 22.27 Job 5.13 but his secret is with the righteous that is he is to them an intimate friend as such revealeth to them his secret counsell see the Note Psal 25.14 his fatherly affection to them which is hidden from the world Yea some do understand this particularly of Gods making known to them what torments are reserved for those that by wickednesse do flourish in this world Vers 33. The curse of the Lord is in the house of the wicked but he blesseth the habitation of the iust To wit though it be never so poor a cottage Vers 24. Surely he scorneth the scorners c. Who they are that are here
pronounceth a just sentence or more generally that in beâring 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
58.9 118.12 so the laughter of these fooles that is the light and profuse mirth the base flatteries the lewd jesting and sport wherewith they seek to please men though it make a loud noise which yet is irksome and distastfull in the eares of wise men and carrieth with it a faire shew of yielding wonderfull delight and joy and indeed for the time men may be mightily transported herewith they that are flattered may be much raised and cheared with selfe-conceit and admiration of themselves and such mirth and jollity may warme mens hearts for the present yet alas they are but light flashes of joy which have no solidity nor permanency in them as there is no just cause for their mirth so there is little true comfort in it see the Note Pro. 14.13 and the flatteries of fooles may destroy men but they can doe them no good at all I know that some understand this sentence of the mirth and jollity of wicked men in their prosperous estate to wit that though such men when things goe well with them are wont to talk bigly and make a great deale of bussle and boasting and bragging of what they have done and what they will doe and to give up themselves to mirth and pleasure yet all this is but as the crackling of thornes under the pot all this their jollity together with their prosperity is gone in an instant and leaves no solid benefit or comfort behind it But in regard of the manifest dependance which this verse hath upon that which went before the former exposition is clearely the better And then for the following words this also is vanity it is best to referre it to that which immediately goeth before it to wit that flattery or all the delight which men take in flattery all the mirth and joy of men in such things is meere vanity Vers 7. Surely oppression maketh a wise man mad c. Expositors are much troubled to find out what respect these words can have to that which went before Some hold that Solomon doth here prove what he had said before vers 5. that it is better to hear that is quietly to hearken to the rebuke of the wise then for a man to hear the song of fools to wit because when a man that is reproved cannot bear a reproof but doth flie out against and oppresse him that wisely reproved him this maketh a wise man mad which may be understood either of him that doth so oppresse his reprover namely that such an one will in his rage do those things which one would think none but a mad man should do as it was with Asa when he imprisoned the Prophet that reproved him c. 2 Chro. 16.10 or of him that is oppressed for his faithful reproving of those that did evil who in such a case though otherwise a wise man is apt to be distempered with discontent and rage and to speak and do what is not seemly as we may see in the Prophet Jeremy who hereupon was ready in rage to give over the work that God had set him about See Jer. 20.7 8 9. And accordingly also they understand the following clause and a gift destroyeth the heart to wit that gifts do hinder men from reproving those that do amiss which wise men should impartially do Again some conceive that this is added to prove what he had said vers 1. that death is better then life because in this life even wise men are subject to be made mad by oppression and to be perverted by bribes or to be wronged by the injustice of Judges that are corrupted by bribes But to me that seems far more probable which others say to wit that Solomon intending here to prescribe some other remedies for the curing or allaying of the vanities and miseries that men are subject to here in this life as namely Moderation of mind and patience he first sets down the miseries and evils that men are subject to for want of these graces And taking this to be the scope of the words they may be two several wayes understood to wit first that oppression or wealth gotten by oppression maketh not fools only but even wise men mad because when wise men turn oppressors finding how fast gain comes in thereby this maketh them excessively covetous and desperately wicked not caring by what unjust wayes they encrease their store like men void of all understanding yea like bruit beasts they care not how they mischief those that are under their power like frantick men they run the high way to ruine themselves and their posterity by their unjust courses and yet think the whilst thereby to establish themselves and their families and a gift destroyeth the heart that is corrupteth the heart See Deut. 16.19 or secondly that when wise men see oppressors grow rich and great by oppression when they see the innocent and well-deserving oppressed especially when they themselves are unjustly overborn and crushed this doth exceedingly discompose their spirits at least till they have recollected themselves it makes them murmure against God and in their rage and discontent to carry themselves many wayes very unseemly But if we take it thus then the following clause as it is in our Translation can be no otherwise understood then of the fainting of the heart of the oppressed when they see justice perverted by bribery But some would have the whole verse expressed by way of similitude As oppression maketh the wise man mad so a gift destroyeth the heart and that so the intent of these words should be to shew that men may receive as much hurt by fraudulent gifts as by rapine and violence Vers 8. Better is the end of a thing then the beginning thereof c. The meaning is that it is frequently so and that therefore it is good to waite to see the issue of things as 1. It is thus in regard of this life the end thereof is better then the beginning of it and therefore some would have this added with reference to what he had said vers 1. that the day of death is better then the day of ones birth And so taking in the next clause and the patient in spirit is better then the proud in spirit they make the sense of the whole verse to be this that to die a desired death is best and the next to this is for men to bear patiently what ever befalls them here in this world 2. It is thus also in regard of reproofes of which Solomon had spoken before vers 5 6. and therefore divers learned Expositors conceive that this is added with particular respect to the words there Reproofes may be at first harsh and unpleasing to the parties reproved and the faithfull reprover may for a while suffer much thereby but in the end like bitter Physick they often prove wholsome and medicinable to those that are reproved and yield a great deal of joy and comfort to the reprover See Pro 28.23 And indeed the
over Satan Although thou movedst me against him to destroy him without cause In this as formerly God stooping to our capacity speaks of himself still after the manner of men He was not moved by any perswasions of Satan to afflict Iob nor did it to gratifie him only because the Lord did it to manifest that Iob did not serve God only for the blessings he bestowed upon him as Satan judged therefore the Lord saith here that Satan moved him against him to destroy him and that without cause since the Devil could not effect what he aimed at but still Iob continued the same he was before Vers 4. And Satan answered the Lord and said skin for skin c. See chap. 1. vers 9. Some expound this proverbiall speech skin for skin c thus that as willingly as men exchange one skin for another they will part with all that they have to save their life And indeed the like manner of speech we may observe in other Proverbs Prov. 25. 3. The heaven for heighth and the earth for depth and the heart of Kings is unsearchable and vers 25. As cold waters to a thirsty soul so is good news from a far country But the most generally received exposition is this that as men would expose their hands to danger of a blow that is coming to save their heads or any other place where the blow might prove mortall or suffer their cattle or other goods yea their children to perish so themselves might sleep in a whole skin so it was with Iob he had hitherto forborn to curse God not out of any true piety and sincerity of heart but only out of a base fear least he should be smitten in his own body as would soon be discovered if his body were smitten too and for the better warranting of this exposition it is said that in those times partly because their substance consisted chiefly in cattell and partly because their mony was made of skins it was usuall to expresse a mans whole estate by the word skin so that the meaning of this proverbiall speech skin for skin was usually this that there was no man but would give all his outward estate for the saving of his skin upon his back that is for the saving of his life Vers 5. But put forth thine hand now and touch his bone and his flesh c. That is afflict him in his body also and that not lightly but in some heavy manner that not his flesh only but his very bones may be sensible thereof that the pain and distemper may pierce even to his very bones and marrow that so his whole body may be both pained and weakned to the manifest endangering of his life and then he will curse thee to thy face See chap. 1. vers 11. Vers 6. Behold he is in thine hand but save his life See chap. 1. vers 12. Vers 7. So Satan went forth c. See again chap. 1.12 And smote Iob with sore boiles from the sole of his foot unto his crown And thus besides the inward tortures and sicknesse he endured which consumed his flesh and strength and made him hopelesse of his life chap. 17.1 My breath is corrupt my daies are extinct the graves are ready for me He became in outward appearance a fearfull spectacle of Gods fiery indignation insomuch that his nearest friends loathed almost to behold him and were affraid to come near him chap. 19. vers 13. He hath put my brethren far from me and mine acquaintance are verily estranged from me and again vers 19. All my inward friends abhorred me and they whom I loved are turned against me Vers 8. And he took him a potsheard to scrape himself withall c. It seems that this scraping himself with a potsheard was whilst he sat amongst the ashes or upon the dunghill as some translate it and therefore are both these clauses joyned together Though perhaps Satan deprived Iob of much more of his estate then is expressed yet that he was brought to such extreme poverty that he had neither house to dwell in nor a rag to wipe his sores with and therefore sat upon a dunghill and scraped himself with a potsheard as some conceive I no where find but rather find the contrary for he had a bed to lie on chap. 7.4 When I lie down I say When shall I arise and vers 13 14. When I say My bed shall comfort me my couch shall ease my complaint Then thou scarest me with dreams and terrifiest me through visions and a house whether his friends resorted to him even when his afflictions came to a period chap. 42.11 Then came there unto him at his brethren and all his sisters and all they that had been of his acquaintance before and did eat bread with him in his house And though the Lord gave Satan liberty to deprive him of all that he had chap. 1.12 and it is not likely this enemy would shew him any favour yet before he had taken all from him seeing his wonderfull patience he might judge that he did it out of a slavish fear least God should strike him in his body too and so the Lord giving him liberty might presently bring these diseases upon him also Rather therefore it may be thought that voluntarily leaving his house and bed he went abroad and thence it is said vers 12. that when his friends came to visit him they saw him a far off and sat down amongst the ashes as men in their extreme sorrow and humiliation used to do Ion. 3.6 The King of Nineveh laid his robe from him and covered him with sackcloth and sat in ashes as a testimony of his earthly condition and his basenesse and unworthinesse and so being there having no body else that would vouchsafe to dresse him he took up a potsheard to scrape himself either to allay the itching of his sores or rather to take off the matter and filth that issued from his ulcers and that because his fingers were so sore that he could not doe it with them and besides he perhaps loathed to touch it and as for his servants and friends they abhorred him so that they would not come near him Iob 19.14 17. Vers 9. Then said his wife unto him c. Though Satan were not restrained from wreaking his teen upon all that was Iobs himself only excepted chap. 1.12 yet he medled not with his wife either because she was a part of himself or rather because he intended to make use of her in tempting him to impatience as knowing well that men are most easily seduced by their wives that no injuries do sooner drive men to impatience then those that are offered them by such as are nearest to them and that his friends and others were likely to be encouraged to the like by her example Dost thou still retain thine integrity curse God and die I have met with some expositours that understand this speech of Iobs wife to him thus After all
these judgements which God hath laid upon thee dost thou still maintain thy self to be sincere and upright Being brought so low at the very point of death wilt thou still deny thy hypocrisie Take heed by acknowledging thy hypocrisie blesse God give glory to God and so die or curse God and die that is thou hadst as good discover by a desperate blasphemy at last what thou hast formerly been that so dying it may be seen that God hath dealt justly with thee in all that he hath laid upon thee But because in the third verse this phrase of retaining his integrity is used concerning Iob in a way of commendation the more ordinary exposition of these words I take to be the best which is this Dost thou still retain thine integrity That is after all these calamities and vain patience dost thou yet retain thy integrity alas what doth it profit you to what end do you still hope in God and pray to him and blesse him He still as a persecuting enemy pours out his wrath more and more upon you rather therefore curse God and die where by cursing God is meant as before chap. 1.11 whatever might tend to Gods reproach and this his wife like an infernall fury adviseth him to either as intimating that he had as good die cursing of God as blessing him since thereby he should at least satisfie his grieved and afflicted spirit or else as prescribing this as a means to put an end to all his insufferable miseries to wit by provoking God with his blasphemy to kill him outright Vers 10. But he said unto her Thou speakest as one of the foolish women speaketh As if he should have said Thou dost not now wife speak like thy self this had not wont to be thy language even those women that are most silly and foolish most profane and irreligious most desperately violent in their passions could not speak more Atheistically and wickedly then thou hast now spoken more indeed like those idolatrous women that use to revile their sencelesse Gods then like a woman who had been instructed in the knowledge of the true ever living God and one that had hitherto carried her self as one that feared him Shall we receive good at the hand of God and shall we not receive evil These words imply many reasons why it is fit that men should patiently endure those many afflictions that sometimes fall upon them 1. Because it is not fit that wretched man should bind God to his will and prescribe him what he should do to wit that he should still lade him with his blessings and never intermix any sorrows with them 2. Because the many blessings which he hath bestowed upon us far surpassing the evils he inflicts may well bind us by way of thankfulnesse to be content that he should exercise his dominion over us and afflict us when he seeth cause without any murmuring against him 3. Because the good he doth for us proves him a loving father and therefore should assure us that even in the evil he inflicts he seeks our advantage The cup which my Father hath given me shall I not drink it saith Christ Iohn 18.11 and so Heb. 12.9 We have had fathers of our flesh which corrected us and we gave them reverence shall we not much rather be in subjection unto the father of spirits and live In all this did not Iob sin with his lips That is not so much as with speaking a hasty and impatient word which was indeed a high degree of patience Iames 3.2 If any man offend not in word the same is a perfect man and able also to bridle the whole body See the note chap. 1.22 Vers 11. Now when Iobs three friends heard c. That is his three speciall choice and most intimate friends to wit Eliphaz who is called the Temanite either because he was of the stock of Teman the son of Eliphaz the son of Esau Gen. 36.11 or else because he was of the land of Teman mentioned Ier. 49.7 and Bildad who is called the Shuhite perhaps because he was of the stock of Shuah the son of Abraham by Keturah Gen. 25.2 perhaps of some country or city so called and Zophar the Naamathite so called also for some such like reason it may be from the city Naamah Iosh 15.41 As for Elihu of whom mention is made chap. 32.2 he came not it seems with these his three friends but standing by as perhaps many others did and hearing their conference he brake out also and spake his mind It is said by some that these men were Kings but no such thing do we find in the Scripture Men they were doubtlesse of eminent learning and piety as by their discourse with Iob doth every where appear yea such to whom the Lord used to appear in dreams and visions Now a thing was secretly brought to me saith Eliphaz chap. 4.12 13. and mine ear received a little thereof in thoughts from the visions of the night as likewise men of great years and experience whence is that of Elihu concerning these men chap. 32.6 7. I am young and ye are very old I said Daies should speak and multitude of years should teach wisdome and Iobs faithfull friends doubtlesse they were and in their love to him came now to visit him and spake all they said to him out of a sincere desire of his good though they erred fouly in judging of his cause All which made the harsh censures which afterward they passed upon him the more bitter and grievous to be born For they had made an appointment together to come to mourn with him and to comfort him to wit because it is a kind of ease to an afflicted man to see that others pity him and compassionate his case neither can words of comfort be acceptable unlesse they come from those of whom he is perswaded that they have a fellow-feeling of his sorrows Vers 12. And sprinkled dust upon their heads toward heaven It seems there were two severall waies of sprinkling dust sometimes they did barely sprinkle it upon their heads concerning which see the Notes Iosh 7.6 but sometimes again they took the dust and threw it up into the air so letting it fall back upon their heads for so we read also of the Iews that were enraged at Pauls preaching Acts 22.23 They cryed out and casting off their cloths threw dust into the aire and this circumstance of their throwing the dust toward heaven might signifie either that it was a day of grievous darknesse and affliction that was come upon them yea a day of dismall confusion wherein things were turned upside down and earth and aire as it were mingled together or else that the spectacle they beheld was such that they might well wish the heavens were overclouded with darknesse that they might not behold it Vers 13. So they sat down with him upon the ground seven daies and seven nights That is say some Expositours many daies and many nights
may be assigned for these things and 2ly thus Although affliction and trouble springs not meerly and onely from the creature below yet we see plainly that man is full of trouble and therefore surely it comes from heaven from God who disposeth all things according to his own good pleasure and 3. Thus although affliction springs not from the dust or any thing without man yet we see it is alwaies mans portion and therefore questionlesse it springs from himself even the sin that is within him or 4. Thus which is much to the same purpose with the former Although the calamities and miseries which men are subject to spring not merely from the earthly condition of mans body for notwithstanding this had man continued in his innocency he should have been free from all miseries yet man is born to trouble to wit because he is born in sin as naturally as the sparks fly upward it is as naturall for man to be in trouble and misery as for the sparkes to fly upward yea it is that which is derived to us by a lineall descent from our parents as our inheritance or birth-right Man is born unto trouble And thus the nature of man is compared to coals his sin and corruption to fire in the coals and his afflictions and troubles to the sparks that fly up from the fire and Iob is taught to acknowledge that he could not justly ascribe the calamities that were fallen upon him to any thing else but his own wickednesse and to the justice of God in punishing him for it Vers 8. I would seek unto God and unto God would I commit my cause That is were I in your case Iob I would not murmure and complain of Gods dealing with me as you do but considering that it is the great God of heaven and earth that I have to deal with and that it is my sins that have brought these miseries upon me I would turn to him acknowledge my sins seek for mercy at his hands and in the mean season patiently bear what he was pleased to lay upon me and quietly commend both my self and my condition and cause wholy to his disposing Vers 9. Which doth great things and unsearchable marvellous things without number This following enumeration of many severall works of Gods Providence is to proove the infinite power wisedome goodnesse and justice of God and so thence to imply that it is not fit men should quarrell with him the reason of whose works they cannot search out but rather seek to him for help who is so good and able at his pleasure to raise them up again from the greatest miseries Vers 10. And sendeth waters upon the fields to wit not rain only but springs also brooks and rivers to water the severall parts of the earth Vers 11. To set up on high those that be low that those which mourn may be exalted to safety These words may be referred either to the immediately foregoing clause vers 10. who giveth rain upon the earth and sendeth waters upon the fields to wit thereby to enrich those that were poor by causing their land to yield plentifull encrease and to save those that are ready to perish for want by sending fruitfull times and seasons or else rather they may be referred to those foregoing words vers 9. that God doth great things and unsearchable marvellous things without number and that hereby he doth many times set up on high those that be low that those which mourn may be exalted to safety and thus Eliphaz gives Iob a hint for his comfort and incouragement that if he would seek to God as he had advised vers 8. though his estate was now very low yet he might be set up again and from that sad condition wherein he lay he might be exalted to joy and safety Vers 13. He taketh the wise in their own craftinesse That is he causeth the crafty plots of the subtle wise men of the world to become mischievous to themselves as it was in Achitophels and Hamans plots And worthy it is of our noting that this speech of Eliphaz is cited by S. Paul 1 Cor. 3.19 as a divine Testimony And the counsell of the froward is carried headlong That is when many froward that is perverse and stubborn wicked men lay their heads together to do any mischief to Gods servants their counsells and resolutions shall be overthrown and come to nothing and that either by the very rashnesse and headinesse wherewith they shall be carried in their consultations pitching upon these resolutions for want of due deliberation which had they been prudently weighed were never likely to proove successefull or by their rashnesse and precipitancy in acting what they had well enough contrived Vers 14. They meet with darknesse in the day time and grope at noon daies as in the night That is where things shall be clear and manifest yet they shall not see it but shall be needlessely scrupulous full of doubts and fears not knowing what to doe and like blind men more likely to mistake then hit the right way See Deut. 28.29 Thou shalt grope at noon day as the blind gropeth in darknesse c. Vers 15. He saveth the poor from the sword from their mouth and from the hand of the mighty That is he saveth them not only from the open violence of their enemies and strong oppressours but also from their slanders reproaches and pernicious counsells and whatever other waies there are wherewith wicked men are wont by their venemous tongues to do mischief to the poor servants of God Vers 16. So the poor hath hope and iniquity stoppeth her mouth That is by the experience which men have of the Lords delivering the poor that are oppressed from the power of the oppressour others that are in the same condition are encouraged to put their hope in God and so though they have nothing else in the world left them to trust in as these words import yet they have hope as an anchor for their souls sure and steadfast Heb. 6.19 and on the other side the wicked shall not have a word to say they shall not dare to slander the godly they shall not dare to vaunt and brag of their proud purposes but shall become silent as mute as fishes as being filled with shame and confusion or silenced with admiration finding how evidently the Lord doth aid those that are of no might to help themselves against those that wrong them Vers 17. Behold happy is the man whom God corrects c. Eliphaz having perswaded Iob to seek to God and to commit his cause to him from vers 18. here he shows him that if he would do so that which he now suffered would be evidenced to be only the correction of a father wherein he would be happy and should have no cause to complain of it Vers 18. For he maketh sore and bindeth up c. That is he layeth not affliction upon men to hurt them but wounds as a Surgeon
should have said as I dare not contend with God in judgement so neither is there any to whom I can referre the cause for arbitration if I were so foolish as to desire to plead my cause with God in that way alas where should we find any daies-man or umpire that should undertake to judge and decide the cause betwixt us both and so should consequently have power over both to prescribe bounds and orders to us in our arguing together to restrain either party as occasion was offered and to passe a finall sentence in our differences whereto both of us should be forced to stand for doubtlesse this phrase of a daies-man that might lay his hand upon us both is either used with respect to the usuall custome of Umpires who being chosen to hear and end some difference between parties at variance do sometimes lay their hand upon the one and sometimes upon the other when they undertake to shew them wherein they are or have been to blame or when they would restrain them from being too violent or order either party what they should doe and do at last cause them to shake hands and be friends or else is used only to signifie the power which the umpire must needs have over both sides to dispose of them in the controversies committed to his arbitrement as he sees cause for the laying of the hand upon any thing signifies the power which we have over it and hence is that expression Psal 89 25. I will set his hand also in the sea and his right hand in the rivers Vers 34. Let him take his rod away from me c. We cannot conceive that Iobs meaning in these words was that if God would withdraw his scourge which lay now so heavy upon him and not over-awe him with the terrour of his majesty he would then freely and without any fear of God undertake to plead his cause with God and to shew that he did causelessely lay those evils upon him for this were expressely contrary to that he had said before vers 2 3. that no man living can be just with God nor able to answer him one of a thousand if he will contend with him yea to that he had said immediately before vers 30 31. that though he were never so pure and innocent God could easily discover him to be as spiritually filthy as he must needs be outwardly that hath been plunged over head and ears in a ditch full of mire and therefore the meaning of these words is rather this that if God would not proceed in such extremity with him as now he did nor would terrifie him with the fear of the rigour of his justice and judgement before which he knew well he was not able to stand then he should not stick boldly and freely to plead his cause in regard of his accusers and to proove his integrity that he was not a wicked hypocrite as his friends affirmed him to be and therefore had such grievous punishments poured forth upon him Vers 35. But it is not so with me That is I am not in such a condition that I should speak so freely his rod lyes so heavy upon me and I see that he doth so discover his indignation against me and his resolution to deal with me in the uttermost severity of his justice that I am even overwhelmed with terrours and having to deal with God dare not say what otherwise I could say for my self if I had only to deal with men CHAP. X. Vers 1. MY soul is weary of my life c. Iob having said in the latter end of the foregoing chapter that God was of such terrible majesty and might that he durst not plead his cause with him as he would doe with a man as himself here now as it were correcting or recalling what he had said he professeth that yet his miseries were so great and insufferable that he could not forbear breaking forth into complaints and expostulations My soul is weary of my life I will leave my complaint upon my self c. Some read the first clause thus as we see in the margin My soul is cut off while I live as if he had said though as yet I live yet I am in a manner no better then a dead man and that either because he was in such a sad condition that he was more like a dead stinking carcase then a living man the life that he lived was not worthy the name of life or because he was irrecoverably gone as we use to say ready immediately to tumble into the grave there was but a step betwixt him and death or else thus my soul is in a manner cut off in the midst of my daies I was likely enough to have lived many a fair day but on a sudden my life is cut off and my daies are shortned But reading this clause as it is in our Bibles My soul is weary of my life either it is an Hebraisme wherein the soul is put for the whole man my soul is weary that is I am weary of my life and it may be meant generally that he was weary of living or that he was weary of that miserable life he lived or else it is expressed thus by way of emphasis My very soul that is the cause I live is weary of my life I do even from my soul loath and abhorre life and would be glad I were dead And this he laies down as the ground of his following complaints to wit because in such bitternesse of sorrows he was not able to forbear and withall haply to intimate his hope that God would the rather bear with him because by so great miseries he was as it were constrained to say what he said or else to imply that hereby he was encouraged to give way to his passion because if he should loose his life for speaking he should but loose that he was weary of and thereupon he adds I will leave my complaint upon my self I will speak in the bitternesse of my soul where by leaving his complaint upon himself is meant either that he would leave complaining of himself since he saw that by accusing and condemning himself he got no ease at all and would now plead his cause with God or else that though he suffered his soul to break forth into complaints yet his complaints should not rest upon God but upon himself he would only declare the misery of his condition without uttering a word that should tend to the reproach of God that had laid these sore calamities upon him or else rather that he would abundantly pour out his complaints concerning his sad and dolefull condition whatever came of it I will leave my complaint upon my self c. as if he should have said I will give way to my complaints to break forth they strive for a vent and I will no longer restrain them if any evil comes of it at my perill be it I must undergoe it though I have been
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
his sorrows and paines were most exquisite like the paines of those that are tortured with the stone and by the pouring out his gall upon the ground they understand either that his extreme miseries made him pour forth the bitternesse of his spirit in bitter complaints or else that the wounds that God had given him were mortall and incurable But I conceive the drift of these words in generall was to imply the exquisite incredible and insupportable pains and sorrows he endured even in the inward parts of his body that his very bowels and vitall parts were wrackt and torn within him so that the torment he endured was insufferable and that without intermission or remission night or day Vers 14. He breaketh me with breach upon breach c. That is he heaps afflictions plagues and miseries upon me thick and three-fold as we use to say one in the neck of another which may be meant of those sad tydings that were brought to him chap. 1. one messenger coming in still with a fresh report of his losses before the other had well made an end of speaking or else of the griefs and diseases which did every day still encrease upon him and the ulcers that did continually break out a-fresh in his body As for the following clause he runneth upon me like a giant therein he seekes to imply how exceeding heavy Gods hand was upon him and with what fury and unresistable violence he proceeded against him Vers 15. I have sowed sackcloth upon my skin c. Some conceive that he saith of the sackcloth that he wore that it was sowed upon his skin because it did cleave to his ulcerous body as fast as if it had been sown to his skin but I conceive this phrase I have sowed sackcloth upon my skin intends no more but this that he had put on sackcloth sowed together next his skin which being full of boyles and sores whether scabbed or raw it must needs be very terrible to him and that hereby he seeks to set forth how he had humbled himself under the hand of God and that consequently he was not guilty of advancing himself against God as Eliphaz had covertly charged him making that the cause why God layed his hand so heavy upon the wicked man chap. 15.25 And to the same purpose also are the next words and defiled my horn in the dust for thereby is meant either that he had sprinkled dust upon his head concerning which custome see the Notes Iosh 7.6 or else rather that he was content laying by all the thoughts of his former greatnesse and pomp and glory to sit down in the dust that he might humble himself before the almighty for that the word horn is thus frequently used in the Scripture we may see in the Notes upon 1. Sam. 2.1 yea both these expressions concerning his sackcloth and his defiling his horn in the dust may be only used as figurative expressions to signifie that he had greatly abased and humbled himself even as those doe that cloth themselves with sackcloth and throw dust upon their heads And thus because men are wont the more to pity those that are in affliction when they see they are penitent and do melt and humble themselves under Gods hand he useth this as another argument to move his friends to pity him and doth covertly tax them of cruelty that could be so harsh to one whom they saw in so mournfull a manner humbling himself under the strokes of the Almighty Vers 16. My face is foul with weeping and on my eye-lids is the shadow of death By this shadow of death on his eyelids may be meant either that shadowy blacknesse or darknesse which will be on the eyelids of those whose eyes are sunk in their heads by grief or sicknesse as we see in the hollow eyeholes of dying men or of a dead mans scull in allusion whereto it may be called the shadow of death or else that darknesse and dimnesse of sight which is also usually the effect of some extreme grief or exceeding much weeping as we see in that complaint of the Church Lam. 2.11 Mine eyes do fail with tears for because such a mistynesse and dimnesse of sight doth usually come upon sick men when death approacheth even this also may be justly tearmed the shadow of death Vers 17. Not for any injustice in my hands also my prayer is pure Not as thinking himself free from all sins but only from that grosse wickednesse and secret hypocrisie wherewith his friends had charged him Iob here professeth his innocency in regard of his upright walking both towards God and towards man and consequently that he knew that Gods hand was not so heavy upon him in regard of any such wickednesse that he had committed 1. Towards man in the first clause Not for any injustice in my hands where by injustice is meant all oppression all fraudulent or unjust dealing whatsoever and it may well be that in clearing himself of this he had respect to that which Eliphaz had said chap. 15.34 The congregation of hypocrites shall be desolate and fire shall consume the tabernacles of bribery 2. Towards God in the second clause also my prayer is pure whereby he meant that he did sincerely worship God as God had appointed and that his prayers proceeded from a pure conscience and faith unfeigned wherein also he might have respect to that bitter charge of Eliphaz chap. 15.4 yea thou castest off fear and restrainest prayer before God And this he doth either thereby to move his friends to pity him for when righteous men suffer much that have not deserved it by any wickednesse of theirs all men are the readier to commiserate their sufferings or else to disprove all that Eliphaz had said concerning the Lords punishing wicked men only as is noted before vers 7. Vers 18. O earth cover not thou my bloud and let my cry have no place A Poeticall and patheticall expression this is and Expositours differ much in their judgement concerning the meaning of it Some take it to be an imprecation wherein he wisheth that his body might lye unburied after he was dead if that were not true which he had said concerning his innocency and others take it as an earnest asseveration that he desired not to die as the bruit beasts do which through guilt of conscience all hypocrites must needs desire whose bodies when they dye are covered in the earth there to rot and consume and never to rise again but that he certainly expected and earnestly desired the Resurrection of his body when he knew he should appear before God and his innocency should be cleared But I see not how according to either of these expositions there can be a good sense given of the last clause and let my cry have no place But two other Expositions there are given of these words which seem to me far the most pobable The first is that Iob doth herein professe his desire that his
in a surety with thee who is he that will strike hands with me that is let that which I now desire be determined and established appoint Christ who is with thee in heaven and hath already agreed with thee to be the surety of poor sinners appoint him I say to plead my cause and to stand up for me as my surety and then I am sure no man will dare to contend with me And indeed these two last Expositions do best agree with the context Vers 4. For thou hast hid their heart from understanding therefore shalt thou not exalt them That he might not be thought over-bold and over-confident in desiring that his cause might be examined and tryed or in appealing as he had done to God from his friends he gives in these words as a reason why he did so earnestly desire this and why he was so fearlesse of having his cause any way tryed to wit because God had hid their heart from understanding that is he had hid understanding from their heart he had given them over to blindnesse of mind how wise soever they thought themselves to wit in that particular controversie which was now in debate betwixt Iob and them Gods providences towards Iob were mysteries and riddles to them which they could not unfold and so accordingly they were in the dark as concerning those points which had been argued betwixt him and them and were not able to discern between truth and errour and therefore saith he shalt thou not exalt them where by not exalting them is meant either that God would not honour them with letting them determine his cause but would take the matter out of their hands into his own or at least put it into some other hand or else that God would not give them occasion to exalt themselves over him by giving sentence on their side however they now tryumphed over him as if they had got the victory yet when their cause came to be heard he knew well that then God would take his part against them and determine the cause for him and not for them and then they should have no cause to exalt themselves Vers 5. He that speaketh flattery to his friends even the eyes of his children shall fail Concerning this expression of the failing of their eyes see the Notes chap. 11.20 and Deut. 28.32 the meaning is that God will not only punish such flatterers in their own persons but even in their children also who through Gods just judgement do tread in their fathers steps But the great question concerning these words is why Iob speaks here of Gods punishing those that flatter their friends since his friends of whom he is now complaining were so farre from flattering him that they did rather revile him and falsely accuse him and to this five answers may be given 1. That he may therefore accuse them of flattery because having alwaies spoken him so fair in the time of his prosperity they were now so bitter against him in the hour of his adversity 2. That the flattery he intends was that when they might so plainly perceive that he was irrecoverably spent a dying man as we use to speak yet they could tell him such long stories of the prosperous estate he should enjoy here in this world if he would repent and seriously seek Gods face and favour as that his estate should be like the morning that he should outshine the very Sun and be a great man again chap. 5.19 20 and 8.5 and 11.15 16 c. 3. That the flattery which here he covertly strikes at was not their flattering him but their flattering of God if God would punish those that flatter their friends they could expect no better who to curry favour with God and under a flattering pretence of maintaining Gods justice had most unjustly condemned him which is that wherewith he had before charged his friends chap. 13.8 10. of which see the Notes there 4. That he spake not this to charge them with flattery but to clear himself from desiring to be flattered least they should think that he complained of their harsh dealing with him because he desired they should flatter him to prevent this he gives them to understand that he was so farre from this that he was assured that if men flattered their friends God would destroy both them and their posterity and 5. That he spake not this as a threat against his friends for their flattering of him but as a threat against himself in case he should have flattered them he would not have them offended at his plainnesse of speech in reproving them and telling them that God had hid their hearts from understanding c. and that because he knew well how severely God was wont to punish those that flattered their friends not in their own persons only but also in their posterity Vers 6. He hath made me also a by-word of the people and aâore time I was as a tabret Here Iob returns to his wonted complaints of the sad condition whereinto God had brought him Reading the last clause as it is in the margin of our Bibles and before them I was as a tabret it is as if he had said before their face or in their sight they being witnesses of it I was as a tabret or else it is to the same purpose with the first clause He hath made me also a by-word of the people concerning which see the Note Deut. 28.37 for the meaning is that they played upon him as a tabret or that they made a laughing-stock of him deriding him and sporting themselves with his misery according to the like expressions which we find elsewhere as Lam. 3.14 I was a derision to all my people and their song all the day and Psal 44.13 Thou makest us a reproach to our neighbours a scorn and a derision to them that are round about us But if we read it as it is in our Bibles and aâore-time I was as a tabret then the meaning must needs be that whereas formerly report gave a pleasant sound of him to all mens ears now men scoffed and flouted at him in every place Or that now they talked reproachfully and scoffingly of him in every corner whereas in former times they rejoyced in his company and it was a delight to them to be where he was Vers 7. And all my members are as a shadow As if he had said My body is no body indeed but as it were the shadow of a body and this he might say either with respect to his exceeding great weaknesse by reason whereof all the members of his body were in a manner uselesse to him they had the outward appearance and shape of members but they could not do the office of such members he could not make any use either of hands or feet c. or else because his whole body was so consumed and wasted that his members had as it were no substance in them they were so meager and wan that he
flesh shall I see God Though being laid in the grave worms must destroy not my skin only but even this whole body such as it is rather the shadow of a body then a body indeed yet by that my Redeemer who shall arise from the grave and live again in despite of death even this my body when dead shall be raised again and reunited to my soul and then to my great joy in my flesh face to face I shall see God and so shall enjoy the presence of my God and my Saviour for ever and ever As is noted in the foregoing verse some indeed understand this of Gods delivering him out of his present afflctions to wit that though his skin and flesh were at present eaten up as it were with worms yet God would restore his flesh again and so in his flesh he should behold God manifesting himself as a father to him But I say the words are farre clearer if we understand them of his seeing God at the resurrection Vers 27. Whom I shall see for my self and mine eyes shall behold and not another though my reins be consumed within me Even this also some understand of his seeing God to his great advantage raising him from the sad estate whereinto he had cast him and restoring him to a comfortable condition again therefore those words and mine eyes shall behold and not another though my reins be consumed within me they understand thus that though his reins that is all the strength and vigour of his body were in a manner utterly consumed his body being little better then a rotten carcase yet he would look to God and his eyes should be fixed upon him in hope and expectation of help and deliverance and not upon any other But still I say I rather understand all these passages of his hope of seeing God when his dead body should be raised up at tâe generall Resurrection And so taking the words as meant of his seeing God at the Resurrection we must know 1. That he saith whom I shall see for my self because he should see him for his own advantage as his own God and his own Saviour not as the wicked should see him namely as reconciled to others not to them as a Redeemer to others not to them and 2. He saith that his own eyes should behold him and not another to set forth that he should not at the Resurrection have a new body created but that he should be raised with the very same numericall body wherein he had formerly lived upon the earth and then 3. That the last clause though my reins be consumed within me may be meant either of the present consumption of his body or else of the utter wasting of his body in the grave to wit that though he was so wasted that his very inmost parts his reines were consumed and much more would be consumed when he came to rot in the grave yet he knew well that at the Resurrection he should be raised up perfect again and then with those his eyes he should behold his Redeemer I know that some Expositours do otherwise understand this last clause that at the Resurrection he should behold his God and Redeemer to his great happinesse and comfort though his reines were consumed within him that is though when he came to live with God in heaven there should then be an end of all his naturall desires But the former exposition I judge far the better Vers 28. But ye should say Why persecute we him seeing the root of the matter iâ found in me If we read this last clause as it is in the margin and what root of matter is found in me the meaning is then plain to wit that there was no cause in him why they should persecute him as they did But reading it as it is in our Bibles seeing the root of the matter is found in me it is very hard to say what Iob intended hereby Some would have these last words seeing the root of the matter is found in me to be a part of the recantation which Iob here adviseth his friends to make as concerning their violence against him hitherto to wit that they should not only say why persecute we him but also that they should every one of them severally adde by way of judging themselves seeing the root of the matter is found in me that is seeing the fault is in me I have by my groundlesse surmises and jealousies and unjust censuring of him provoked him to passion in his great distresse and so have been the cause of all these hot debates we have had with him But the truth is that the words can hardly be drawn to justify this Exposition And almost all Expositours agree in this that in the first clause Iob tells his friends that in reason they ought to check themselves for persecuting him as they had done and that then in the second clause a reason is given by Iob why they ought so to check themselves to wit because the root of the matter was found in him as if the words had been transposed thus But seeing the root of the matter is found in me ye should say why persecute we him Well but yet still this passage is very obscure because it is so hard to say what he meant by this the root of the matter is found in me every Expositour almost being herein of a severall judgement for 1. Some understand hereby the sound and solid reason wherewith he had maintained his cause and so they make the sense of these words to be this that they might well condemne themselves for persecuting him as they had done since all things being well weighed they could not but see that the cause which he maintained had a root of unquestionable justice in it it was well grounded neither had he spoken any thing for which he had not brought very sound and substantiall arguments and reasons 2. Others by the root of the matter understand his sufferings or the inward sense he had of the evils which lay upon him as if he had said There is no reason in the world why you should persecute me as you doe seeing the root the foundation of all our arguing is found in me that is I am he that suffer the miseries about which there have been such disputes between us and so they make this passage parallell with that above vers 4. And be it indeed that I have erred mine errour remaineth with my self 3. Others take it thus You ought not thus to persecute me seeing if you search the matter to the root and the foundation it will be found that I am innocent and that there is therefore some other cause of my misery which is hidden from you and that it is not for any wickednesse of mine as you would have it that God hath brought these calamities upon me 4. Others again conceive that by the root of the matter is meant the integrity and sincerity of his heart
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 Noâes 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
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
I must be understood Therefore saith he speak what thou knowest if thou hast any thing to reply speak freely Vers 36. My desire is that Iob may be tryed unto the end because of his answers for wicked men That is because of his answers whereby he hath as it were justified wicked men to wit by murmuring against God as they do or by affirming that good and bad fare alike and God prospers the one as much as the other But what is meant by this desire of his that Iob may be tryed unto the end I answer that either his desire was that God would continue his afflictions upon him till he had gotten the day of him till he had attained the end for which he afflicted him namely till he had brought him upon his knees and made him confesse his fault and yield under his hand and if we understand it so the words may well be read as in the margin speaking to God My father let Iob be tryed unto the end c. or else rather because it seems somewhat hard that Elihu should tell Job that his judgement was that his afflictions should be continued still upon him that his desire was that Jobs cause should be argued to the utmost till he had not a word more to say for himself Vers 37. For he addeth rebellion unto his sin c. To wit by murmuring and quarrelling against God when he punisheth him for his sin and by justifying himself in the evil he hath spoken he clappeth his hands amongst us to wit as some expound it by way of anger and impatience at Gods dealing so hardly with him or rather as by way of rejoycing and triumphing and so the meaning is that he did openly before all their faces carry himself as if he had prevailed both against God and his friends in point of justifying himself CHAP. XXXV Vers 1. ELihu spake moreover and said See the Note chap. 34.1 Vers 2. Thinkest thou this to be right that thou saidest My righteousnesse is more then Gods We no where find that Job said this in so many words nor can it be imagined that Elihu could entertain such a thought of so righteous a man as he took Job to be that he should be so mad as to think that he was more righteous then God his meaning therefore was only this that whilst he did so confidently plead his own righteousnesse and so bitterly complain of Gods hard dealing with him as chap. 19.6 7. and chap. 23.3 and in many other places it was as much in effect as if he had said that he was more just then God which he urgeth that he might be the more ashamed of his impatience Vers 3. For thou saidest what advantage will it be unto thee c. That is Thou saidest that it would be no advantage to thee if thou wert clear from sin as it follows in the next clause where this is expressed as it were in Jobs own words and what profit shall I have if I be cleansed from my sin According to the usuall form of interrogations the first clause should also have been expressed thus what advantage will it be unto me as is the second and what profit shall I have c. but in the Hebrew the persons are thus usually changed However the meaning is that because he had said that it would be no benefit to him though he were never so righteous God laying his hand as sorely upon the righteous as upon the wicked herein he made himself more righteous then God The very same Elihu had charged Job with chap. 34.9 concerning which see the Note there Vers 4. I will answer thee and thy companions with thee That is thy three friends who by their silence seem now at length to be convinced and to consent to that which thou hast spoken or rather all those that are thy companions in these courses wherein thou art so faulty all that shall stand upon such high tearms of justifying themselves and quarrelling against God as thou hast done though they be never so many This last I conceive Elihu intended because it is clear that Eliphaz had alledged the very same thing against Job chap. 22.2 3 which Elihu doth here in the following words vers 6 7. Vers 5. Look unto the heavens and see and behold the clouds that are higher then thou The drift of these words is to imply first that by beholding the heavens and considering the exceeding height thereof yea even of the clouds though nothing so high as the heavens he might see first that God was infinite in all his excellencies and therefore must needs be more righteous then he was secondly that in regard God was of such infinite Majesty and glory it was fit that he should consider the infinite distance and disproportion that was betwixt God and him and so speak more modestly and reverently of God and thirdly that if the heavens be so farre above mans reach so high above him that he can scarce see so farre then must God be above his reach too who hath the heaven for his throne Psal 11.4 his dwelling-place 1 Kings 8.30 yea much rather must God be above his reach who is infinitely higher then the highest heavens and so this makes way to that which follows that man therefore can neither hurt God by his wickednesse nor benefit God by his righteousnesse vers 6 7. If thou sinnest what doest thou against him c. whereby he intimates to Job that he had no cause to complain that his piety towards God and man was not regarded by God since God received no advantage thereby The very same argument Eliphaz had used before chap. 22.2 3. concerning which see the Notes there Vers 8. Thy wickednesse may hurt a man as thou art and thy righteousnesse may profit the son of man That is thy wickednesse may hurt thy self or such sinfull poor wretches as thou art both in regard of their outward condition and spirituall estate and so also thy righteousnesse may benefit thy self or others but they cannot hurt or benefit God And hereby he intimates that Job had no cause to complain that his righteousnesse was not regarded of God seeing it could be no advantage to him nor to complain of his punishing him since God never punished man because of any harm he had received by him but because he did not doe what be enjoyned him Vers 9. By reason of the multitude of oppressions they make the oppressed cry c. Some conceive that this is here added to shew the reason why God often punisheth men though their wickednesse is no way hurtfull to him to wit because it is hurtfull to others as he had said in the foregoing verse and so for this as a just judge he takes vengeance on them But the better connection of the words to that which went before I conceive to be this that having said in the foregoing verse that mans wickednesse may be hurtfull to men though not to God
he here gives an instance of the hurt that man by his wickednesse doth to others namely that tyrants do sorely oppresse those that are under their power and so withall he takes occasion to shew that however the oppressour be unjust yet God is just in suffering the oppressed thus to cry under the hand of the oppressours and not sending them help and that because though the oppressed howl and take on because of their pressures they cry out saith he by reason of the arm of the mighty yet they do not seek to God as they ought to doe as is expressed in the following verses And thus also there is an answer given to that which Job seemed often to complain of to wit that God regards not the cries of the oppressed as we see chap. 24.12 and in divers other places Vers 10. But none saith Where is God my maker that giveth songs in the night This is alledged as a reason why though men under oppression do cry out and take on grievously as was said in the foregoing verse yet God doth not regard it as Elihu saith afterward vers 12. to wit because for the most part they do not say Where is God my maker c. the meaning whereof is either that they are not thankfull to God for the mercies and comforts they enjoy yea even in the midst of their greatest afflictions or else that though they cry and howl because of their misery yet they do not pray to God for help for these words Where is God my maker seem rather an expression of prayer then of praise according to that of Elijah 2 Kings 2.14 where is the Lord God of Elijah at least they do not pray unto him in the right manner according to that expression Hos 7.14 they have not cryed unto me with their heart when they howled upon their beds they do not pray as those that seriously consider that God is their maker and therefore do believe that God will take care of them and are willing to submit themselves to his disposing and that God giveth songs in the night that is either first that he only can give joy even unto singing in the darkest night of tribulation stirring them up by his spirit to praise him when nothing is to be seen to quicken them in this service or secondly that in the night season he gives them occasions of rejoycing and praising God in that he gives them rest and watcheth over them for their safety when they are as dead men not minding God or thirdly that he comforteth and cheareth up their spirits even in the night when men are most exposed to dangers and sorrow is wont to lye heaviest upon the heart and so they take the opportunity of the night season when they are freest from worldly cares and imployments with hymns and Psalms to praise God whence is that of David Psal 119.62 At midnight I will rise to give thanks unto thee and Psal 42.8 the Lord will command his loving-kindnesse in the day time and in the night his song shall be with me I know some Expositours have other thoughts concerning this phrase of Gods giving songs in the night as that it is meant of Gods causing the cocks to crow and nightingales to sing in the night or of his placing the stars to shine in the night which in their kind do praise God or stirre up men to praise him or of Gods giving prophecies and revelations by night which used afterward to be expressed in songs But the former Expositions are farre the better Vers 11. Who teacheth us more then the beasts of the earth c. To wit in that he hath endued men with reasonable souls and accordingly makes known his will to them many severall waies Now this is mentioned as another argument whereby those that are under oppression should be stirred up to be thankfull to God or rather with faith to call upon God for help which if they did not doe it was no wonder though God did not help them and that not only because this is a singular blessing to man above all that God hath done for the other creatures but also because in this regard man is able to search into the cause of his sufferings and to use means to appease Gods anger and not only to doe what beasts may doe namely to cry out to no purpose in the sense of the miseries which they lye under Vers 12. There they cry but none giveth answer because of the pride of evil men That is Being crushed by the arm of their mighty oppressours as is said before vers 9. whereto this hath reference there or then they cry out because of the pride or insolency of wicked men that thus tyrannize over them but God regards not their cryes Vers 13. Surely God will not hear vanity c. That is God will not hear vain ungodly men men void of all true piety or God will not hear vain cries and complaints or the vain prayers of those that pray not in faith whose prayers are mere lip-labour and a mere mocking of God and therefore no way likely to prevail with God As for the next clause neither will the Almighty regard it we may referre it either to such cries and prayers that God will not mind such vanity or else to their sufferings which make them cry and pray that though they be in never so much misery he will not regard it Vers 14. Although thou sayest thou shalt not see him c. That is thou shalt not be suffered to appear before him to plead thy cause which may have respect to that which Job said chap. 23.8 9. or that thou shalt perish and shalt never see God come in graciously for thy preservation and indeed Job had often complained that God regarded him not as chap. 30.20 and in many other places yet judgement is before him that is God is exactly just assure thy self of that though we may not haply discern it in all he doth yet he doth nothing unjustly and therefore trust thou in him that is pray to him in a right manner and then wait upon him with assured expectation of a gracious answer Vers 15. But now because it is not so he hath visited in his anger yet he knoweth it not in great extremity That is Because Job prayeth not to God and trusteth not in God as he ought to doe therefore God hath afflicted him in great anger and yet Iob though he be in so great extremity understands not Gods meaning herein Vers 16. Therefore doth Iob open his mouth in vain he multiplyeth words without knowledge That is whilst he prayes not but only complains of his miseries and all the while justifieth himself all this is spoken ignorantly and to no purpose CHAP. XXXVI Vers 1. ELihu also proceeded See the Note chap. 34.1 Vers 2. Suffer me a little c. Hereby he intimates that he would be brief in what he had farther to say for the
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
with him spread out the skie which is strong and as a molten looking-glasse That is like a looking-glasse of molten polished brasse See Exod. 38.8 The skie is said to be strong not because it is of a hard massy elementall thicknesse but because it is of a solid substance not subject in its own nature to wear and wast away and especially because it stands firm and fast by its own strength not having any thing else to support it and it is said to be as a molten looking-glasse because it is transparent and bright Now the drift of Elihu in demanding of Job whether he helped God in spreading out the skie at its first Creation is to imply that unlesse it were so he could not exactly know the manner how it was done and the causes of its strength and brightnesse and that therefore there was no more likelyhood that he should know whence it is that the skie being of so thin and transparent a substance should yet withall be so firm and strong then that he had any hand with God in spreading it at first over our heads Vers 19. Teach us what we shall say unto him for we cannot order our speech by reason of darknesse As if he should say Since you would seem so wise and to know so much above others as that you dare complain of Gods government and the dispensations of his providence and desire so earnestly that you may plead your cause before God teach us I pray you how we should plead in this kind for our selves or others or wherein we should object any thing against God or teach us what we should in your stead say in your defence which I like the best of those many arguments wherewith you say you could fill your mouth chap. 23.4 let us hear but one of them that we may alledge it on your behalf for alas we professe that through the ignorance and blindnesse of our minds we are no way able to comprehend his works and therefore must needs say that we know not how to alledge any thing by way of pleading against any of his proceedings or we cannot imagine any thing that can be said in the defence of your murmurings against God Vers 20. Shall it be told him that I speak If a man speak surely he shall be swallowed up Some understand this as spoken in reference to what Elihu had spoken concerning the meteors Shall it be told him that I speak c. as if he had said Who can or dares undertake before God to give a reason of these things whereof I have spoken He that should undertake it would be swallowed up in seeking to comprehend the unsearchable wisedome that is in these works And much more then is that man sure to be overwhelmed with Gods glory that shall search into his secret counsels But the words in our Translation will hardly bear this Exposition Rather they are added in reference to that which he said in the foregoing verse Teach us what we shall say unto him c. And so the first clause Shall it be told him that I speak may be understood either after the manner of judiciall proceedings Shall it be told him that at such a time I will plead the cause I have undertaken or else simply of some mans reporting to God that he pleaded against the proceedings of Gods Providence and accordingly the drift of Elihu in these words may be to imply either first that none would dare to make report to God of what he should say if he should speak any thing by way of pleading against God Shall it be told him that I speak No doubtlesse no man would dare to doe this for me which I dare not doe my self or secondly that if he should speak as Job had done by way of blaming any of Gods dealings he might well be afraid lest the Lord should hear of it or thirdly that the complaints and murmurings of so base a creature as man is would not be found with God worth regarding and this I like the best Shall it be told him that I speak as if he should say Yes it were pity else as if it should be thought worthy to be carried to a king that some base beggar that were withall a very Idiot had found fault with something in the kings governing of his kingdome But however the following clause is clear If a man speak surely he shall be swallowed up for the meaning of that is plainly this that if any man should thus undertake to plead against God or but to report what another man hath so pleaded he would soon be confounded and overwhelmed with Gods Majesty and glory Now all this tends to shew Job his errour in quarrelling against Gods proceedings with him and desiring in such a peremptory manner that he might be admitted to plead his cause before God Vers 21. And now men see not the bright light that is in the clouds but the wind passeth and cleanseth them c. It is very hard to determine what the drift of the words is in this and the following verse and how they depend upon that which went before First some hold that having said in the foregoing verse that the man must needs be swallowed up that dares to argue the case with God here Elihu shews that the very cause why some men are so overbold to contend with God is because they do not consider the mighty works of God as he had advised Job to doe And now men see not the bright light c. as if he should have said And now the reason of mens overdaring in this kind is because they do not duly observe those wonderfull works of God before mentioned as of the bright light that is in the clouds namely whence it is that some clouds are so bright and lightsome and of so transparent a substance that the light of the Sun doth so easily shine through them and so likewise how the wind passeth and cleanseth them that is cleanseth the sky of them or cleanseth them of that black and watry mixture that was formerly in them and how vers 22. fair weather cometh out of the North to wit by means of the North-wind that scatters the clouds and clears the air And now those that hold this to be the drift and dependance of these words do accordingly understand the last clause vers 22. thus with God is terrible Majesty as if he had said Did men consider seriously of these great works of God they would conclude that God is so dreadfull in Majesty that it is not fit that men should carry themselves so boldly towards him Again secondly others will have these words to depend upon that which Elihu had said vers 18 for having spoken there of Gods stretching forth the skie which is strong and as a molten looking-glasse and having then inserted that passage in the two next verses as it were to put Iob in mind how impossible it was to contend with a
And so likewise the next clause neither believeth he that it is the sound of the trumpet may be also understood two severall wayes to wit either that he is so eagerly desirous to have the battel begin that when the trumpet doth sound to the battel he can scarce believe it is so or that in point of fearing the warning that is thereby given of the dangers approaching he is no more moved thereby then if it were not the sound of a trumpet it troubles him no more then if he heard one playing upon a pipe for his pleasure Vers 25. He saith among the trumpets Ha ha c. That is He rejoyceth at it yea by his proud neighings he doth as it were answer the trumpets again in a kind of scorn and challenge Vers 26. Doth the hawk fly by thy wisedome and stretch her wings toward the South c. This that is here said of the hawks stretching her wings toward the South some understand thus that when the South wind blows sweetly and gently she useth to stretch forth her wings thereto either thereby to refresh her self or else that this may help forward the casting off her old feathers and the growing out of new ones in the room of them which she doth yearly as other birds also doe whence is that Psal 103.5 thy youth is renewed like the eagles or else that she stretcheth forth her wings toward the Sun in the South for the reasons before mentioned But others understand it of her flying Southward to wit that when winter comes she is wont then to fly into some hoter Southern countrey or that having cast her feathers she then returns to some warmer climate Vers 27. Doth the eagle mount up at thy command c. To wit so farre higher then any other birds Yet some understand this more particularly of the eagles flying plain upright into the air which they say no other bird can doe but she Vers 29. Her eyes behold afarre off And hence in part it is that the invasion of an enemy from a farre country is so often compared in the Scriptures to the eagles falling upon her prey as Deut. 28.49 and Hab. 1.8 their horsemen shall come from farre they shall flee as the eagle that hasteth to eat Vers 30. Her young ones also suck up bloud c. Some say that eagles never drink water but bloud only but whether it be so or no in that their young ones are trained up to feed on creatures they have newly slain c. they may well be said to suck up bloud CHAP. XL. Vers 1. MOreover the Lord answered Iob. That is Having for a while made a stop and been silent to see what Iob would say as the following words which he now adds do also clearly imply the Lord began again and proceeded to answer to what Job had formerly spoken Vers 2. Shall he that contendeth with the Almighty instruct him c. As if he should have said Judge now by this which thou hast heard whether man be able or fit to contend with the Almighty God whether any such poor wretch as will undertake to contend with me be able to instruct me how to doe any thing more wisely or justly then I have done it If in none of these my works whereof I have spoken there is nothing you can blame why shouldest thou think me blame-worthy for my dealing with thee If thou canst not comprehend these my ordinary works how canst thou think to judge of the secret counsels of my providence he that reproveth God let him answer it that is let him answer to this which I now say whether he that contendeth with God can instruct him or let him answer to that or any one thing of that which I have before spoken or let him answer it that is let him answer for his reproving of God And thus he covertly taxeth Job for his foolish boldnesse in daring to expostulate with God as he had done and in desiring so earnestly that he might plead his cause with him whereas now when God had begun to argue with him he had nothing to say Vers 3. Then Iob answered the Lord. Though hitherto he durst not reply a word as being appalled with Gods immediate parlee and the terrour of the whirlwind and fully convinced of his folly and that he had thereby provoked God to be angry with him yet because the Lord in his last words seemed to upbraid him with his silence he now addresseth himself to give an account thereof even by an humble acknowledgement that his mouth was stopped and that he had nothing to say for himself Vers 4. Behold I am vile what shall I answer thee c. That is I am every way base and worthlesse and no way fit to contend with a God of such infinite power and wisedome and holinesse as all thy works declare thee to be yea a vile and wicked thing it was in me to speak of thee in so peremptory a manner as I have done neither have I any thing to answer for my self but I now renounce my challenge I will lay mine hand upon my mouth concerning which expression see the Note chap. 21.5 Vers 5. Once have I spoken but I will not answer yea twice c. That is severall times See the Note chap. 33.14 Vers 6. Then answered the Lord unto Iob out of the whirlwind Though Job was fully already convinced and had humbled himself before God and promised amendment of that wherein he had been faulty yet the Lord again in the whirlwind replyes upon Job and that to the same purpose as before thereby yet farther to humble him and to assure him of the infinite power wisedome and justice of God that so if there were any scruple remaining in his mind it might be removed and he might be brought wholly to resign himself to the good will of God For besides that the best of Gods servants by reason of the remainders of corruptions in them have need to have these things often pressed upon them for Job in particular this might seem the more needfull because he had not yet begged pardon of God nor had yet at least plainly and expressely acknowledged his fault as afterwards he did chap. 42.3 c. Concerning the whirlwind see the Note chap. 38.1 Vers 7. Gird up thy loins now like a man c. As if he should have said What dost thou flinch That were a shame for thee that didst erewhile with so much confidence desire thou mightst plead thy cause with me Gird up thy loyns now like a man I will demand of thee and declare thou unto me concerning which words see the Note before chap. 38.3 Vers 8. Wilt thou also disannull my judgement c. To wit by condemning that which I have done to thee as unjust for so the following clause seems to explain this wilt thou condemn me that thou mayest be righteous Yet this question may imply somewhat more namely whether Job would
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
confirm wherein he seems to have particular reference to his saving of Saul when he had him at an advantage and he restrained his captains from offering him any violence 1 Sam. chap. 24. and 26. Yea saith he I have delivered him that without cause is mine enemy Vers 5. Let him tread down my life upon the earth and lay mine honour in the dust By this honour may be meant his soul as in Gen. 49.6 concerning which see the Note there which may be said to be laid in the dust when his life that proceeded from the union of his soul and body was taken away and he laid in the dust and so both clauses let him tread down my life upon the earth and lay mine honour in the dust may both intend the same thing or secondly by his honour may be meant that honourable condition whereto God had advanced him or which God had promised him to wit of being king over his people which might be said to be laid in the dust either by his death or by his being brought to a low and poor condition or thirdly by his honour may be meant that honourable fame and repute and credit wherein he had lived and which might remain of him after his death which in case of his guilt he desires might be laid in the dust to wit by the perishing of his memory or being buried under obloquy and reproach Vers 6. Lift up thy self because of the rage of mine enemies c. That is Because of their rage arise to my help and so it is the same in effect with the foregoing clause Arise O Lord in thine anger or Lift up thy self that is exalt and glorifie thy self as a conquerour by saving me from their rage As for the following clause and awake for me to the judgement that thou hast commanded there are two severall Expositions neither of them improbable which are given of it The first is that David doth therein desire the Lord to awake for him to settle him in the kingdome which he had promised him for because his office was therein to doe justice and judgement and to settle all things in the kingdome which had been out of frame under Sauls reign and because God had commanded Samuel for this purpose to anoint David and because God had decreed and said that David should be king and had at the same time pronounced this judgement against Saul that he had rejected him 1 Sam. 16.1 and what God hath decreed shall be in regard of its certainty is frequently in the Scriptures said to be commanded of God as Psal 33.9 He spake and it was done he commanded and it stood fast and Psal 147.15 He sendeth forth his commandment upon the earth his word runneth very swiftly therefore doth he expresse this in these tearms awake for me to the judgement that thou hast commanded And then the second is which I best approve that David doth herein desire that God would raise up himself to punish his enemies and to deliver him that was injured and oppressed which he tearms the judgement which God had commanded either because God had commanded the sons of men thus to execute judgement and therefore he doubted not that God would himself doe what he had enjoyned others to doe or because it was that which he knew God had ordered and decreed Vers 7. So shall the congregation of the people compasse thee about c. Two things may also probably be intended herein The first is that if God would make good his promise and settle him in the throne so far as in him lay the people that were now grown to a kind of profane neglect of Gods worship under the government of Saul as appeared by the neglect of the Ark all the time of his reign should be brought to assemble themselves duly together to perform the duties of his worship and service and hereby he makes it manifest that he desired not the kingdome for his own interests but for the advancement of Gods glory And the second is that if God would appear in his defence against his enemies the experience of Gods justice and faithfulnesse herein would bring in the people by multitudes to compasse him about and it may be meant of the Israelites alone or of other nations joyntly with them to whom the fame of what God had done for David herein should come to wit to praise God to pray to God for judgement in the like case yea and in generall to worship God with fear and reverence for indeed the judgements of God manifested in the world do notably stir up devotion in men And to this purpose also is that which follows for their sakes therefore return thou on high that is exalt thy self and shew thy self gloriously in this cause of mine or rather ascend again into thy throne of judgement and judge the cause between me and mine enemies for in these words there seems to be an allusion to the thrones and seats of judgement amongst men which used to be on high above the people as we see in Solomons throne 1 Kings 10.19 or else to the height of the heaven of which it is said The Lords throne is in heaven Psal 11.4 and because whilst God had forborn punishing his persecutours it had been as if God had given over judging the world therefore he desires that God would return to his throne of judgement Vers 8. The Lord shall judge the people c. As if he should have said And therefore from the slanders of men I appeal to God and know that he will judge righteously whereupon he addes Iudge me O Lord according to my righteousnesse c. concerning which see the Note 2 Sam. 22.21 Vers 9. Oh let the wickednesse of the wicked come to an end c. As one that had been long under this affliction he desires the Lord that at last some way or other there might be an end put to the malicious practises of his enemies against him and others and so thereby that he would establish the just for saith he the righteous God tryeth the hearts and reins that is the Lord exactly knoweth the secretest thoughts and desires of mens hearts and consequently he knoweth the integrity of mine heart and that there never came any such thing into my thought as they lay to my charge Because in the entrails of a man the reins lye of all the rest the most retired and hidden therefore they are added to the heart Vers 11. God is angry with the wicked every day Hereby is meant not so much that there is no day wherein God doth not manifest his anger against some wicked men by pouring forth his wrath upon them as that he is every day angry with the wicked even when he forbears them whence it is that even then they are said to treasure up wrath against the day of wrath Rom. 2.5 Vers 12. If he turn not he will whet his sword he hath bent his bow
therefore in a poeticall manner he speaks to the gates of the Temple calling them everlasting doors because the Ark that had been often removed from one place to another was now in the Temple to continue for ever according to that Psal 132.14 This is my rest for ever c. see also the Note 1 Kings 9.3 And by speaking to the gates to lift up themselves either first he may mean the building of them up Lift up your heads O ye gates that is Be ye built up that the Lord of glory in his Ark may enter into you or secondly the lifting up of the upper posts of the gates as if he had said Raise up and enlarge yourselves and become greater then you are because the great King of Glory is to enter in by you alluding to the custome of opening the gates of a house or city to the widest when some great Prince is to come in or thirdly the lifting up of their heads in a way of glorying and rejoycing as if he had said Triumph and rejoyce O ye gates thereby the better to set forth the solemnity and joy of the Arks removall into the Temple But secondly Doubtlesse under this type 1. he speaks to the Church the true spirituall Temple desiring that this Temple may be built up and that at her doors which are called everlasting because the Church shall continue for ever the Lord Christ the Lord of glory 1 Cor. 2.8 may be entertained with joy as their Lord and King and so he may enter and rule as king amongst them 2. to Christians the particular members of the Church or to all men in generall who being converted become the true Temples of the ever-living God 1 Cor. 3.16 at the doors of whose hearts called everlasting doors because they shall live for ever he knocks to have entrance Rev. 3.20 exhorting them to lift up their heads that is to raise up their hearts from all earthly things and to prepare them by faith that God in Christ the Lord of glory and by whose merits all his members are glorified may enter in and dwell and rule in their hearts by faith 3. as some conceive to Princes and Magistrates exhorting them to let in the Lord Christ and the Gospel and kingdome of Christ into their kingdomes and common-wealths expressing this in these tearms Lift up your heads O ye gates c. either as alluding to the custome of Magistrates sitting in the gates in those times when they judged the people or because of the great power that such men usually have either to let in or to keep out the profession of the Christian religion amongst the people and 4. to the gates of Gods holy Temple in heaven calling upon them with all joy to entertain the Lord Christ when he should after the accomplishment of the work of mans Redemption triumphantly ascend into heaven and so in these words Lift up your heads O ye gates c. there may be an allusion to those triumphall Arches which used to be set up for the entertainment of great Conquerours Vers 8. Who is this king of glory c. These words must be taken as a question propounded by David either in his own name as if he should have said But who now is this king of glory that I speak of that so he might take occasion to extoll this king of glory and shew what reason there was why they should gladly receive him or in the name of some other that might move this question as if he should have said But now if any one shall demand of me Who is this king of glory I answer the Lord strong and mighty c. I know many Expositours take them to be the supposed reply of those that were spoken to in that foregoing figurative expression Lift up your heads O ye gates c. and accordingly they conceive that this reply is made either by way of scorning and despising Christ as if they should have said What is this your glorious king that we should submit to him or else by way of desiring to be informed and satisfied concerning Christ yea they that understand the former verse of Christs ascension into heaven take these words as the reply of the Angels admiring that one clothed with a humane body should ascend above the heavens and enter in as the Lord of that Jerusalem But that which is first said of this seems most probable And however that which is answered The Lord strong and mighty the Lord mighty in battel plainly imports that it was he who being of infinite power was able to destroy those that would not submit to him and to protect his people against all their enemies both temporall and spirituall and to make them victorious over them all and it may have speciall reference to Christs conquest over Hell and death when after his Resurrection he ascended triumphantly into heaven Vers 10. The Lord of hosts c. See the Note Gen. 2.1 PSALM XXV Vers 1. UNto thee O Lord do I lift up my soul That is In thee only do I trust and hope and my hearts desire for help and comfort is only towards thee and with much eagernesse doth expect good from thee In the Hebrew this Psalm is so composed that we have all the letters of the Hebrew Alphabet one after another in the first letter of every verse except only in two or three verses and that as we may probably conceive that being a Psalm of singular excellency and speciall use it might by this help be the better remembred The like elegancy there is in the 34 37 111 112 119 and 145 Psalms Vers 2. I trust in thee let me not be ashamed To wit as they use to be that when they have hoped for any thing with great confidence and have boasted of their hope yet at last have been disappointed Vers 3. Yea let none that wait on thee be ashamed c. To wit neither by their own disappointments nor mine For this last some adde because if he should fail of his hopes he knew this would be a great discouragement to others that waited to see what the issue of Gods dealings with him would be Let them be ashamed which transgresse without cause that is that causlesly afflict and trouble me and oppose me in the businesse of the kingdome promised me see the Note Psal 7.3 Yet some conceive that by them which transgresse without cause is meant those that out of distrust do causlesly fall away from God and others understand it of all wicked men whatsoever all sin against God being in true judgement altogether unreasonable and causlesse But the first Exposition is the best Vers 4. Shew me thy waies O Lord c. That is the waies wherein thou hast appointed thy people to walk Or Shew me thy waies that is the waies thou usest to take with thy children as namely how gracious thou art unto them though thou dost usually afflict them how faithfull in
and it may be that to imply this the word soul is here expressed His soul shall dwell at ease Some I know restrain this to the rest of heaven But the first Exposition is every way the best Vers 14. The secret of the Lord is with them that fear him c. This may be meant of the secret of Gods Providence and of the secret counsell of his spirit see the Note Job 29.4 But yet most commonly and upon best grounds it is understood of Gods revealing unto such men his will concerning mans salvation expressed in his word as is more clearly set forth in the following clause and he will shew them his Covenant and that this is called the secret of the Lord because it contains many things which are not to be known by naturall reason but only by the enlightening of Gods spirit as concerning the remission of sins the sanctifying of our nature and life eternall with other secrets of heaven which God only imparts to his friends as Christ saith Joh. 15.15 Vers 15. Mine eyes are ever towards the Lord c. This must be taken in the same sense as when before he said that he lifted up his heart unto the Lord see the Note vers 1. and Psal 5.3 and then the following clause for he shall pluck my feet out of the net may be meant of all the streights he was in and more especially of the plots whereby his enemies sought to ensnare him Vers 17. The troubles of my heart are enlarged To wit both for my sins and the miseries I endure Vers 20. Let me not be ashamed See the Note before vers 2. Vers 21. Let integrity and uprightnesse preserve me That is Preserve me because of mine integrity and uprightnesse as I have no way injured others even those that are now mine enemies so let not others hurt and injure me Yet withall he might also in these words desire of God that he might be still kept upright for his security that nothing his enemies did might drive him to seek revenge or any other way to doe that which was evil in his sight Some I know limit the words to the integrity of his faith and so make them a request that God would preserve him because he did sincerely rest upon God alone but we had better understand them of his integrity in regard of his enemies Vers 22. Redeem Israel O God out of all his troubles The rather did David adde this because God by anointing him king had committed his people to his care and it most grieved him that they the godly especially were involved in his troubles PSALM XXVI Vers 1. JVdge me O Lord for I have walked in mine integrity c. That is in that integrity wherewith I carried my self from the beginning both towards Saul and the rest of mine enemies as I was guiltlesse at first so I have still continued though never so much provoked by them See also the Notes Deut. 32.36 Psal 7.8 and 17.2 and 4.1 and 2 Sam. 22.21 I have trusted also in the Lord therefore I shall not slide that is I shall not fall from mine integrity and from mine endeavour to doe only that which is just in thine eyes or from my stedfast hope that thou wilt defend me and my just cause Vers 2. Examine me O Lord and prove me try my reins and my heart As if he had said I appeal to thee take exact notice whether I be not inwardly such as I professe my self to be See the Note upon a like expression Job 31.6 And for the word reins see the Notes Psal 7.9 and 16.7 Vers 3. For thy loving kindness is before mine eyes c. In two severall respects David might set Gods goodness before his eyes by meditating frequently seriously thereon namely 1. that he might be render'd thereby the more carefull to obey God in all things and the more fearfull to offend him even because he is so good and gracious according to that Hos 3.5 they shall fear the Lord and his goodnesse in the later daies and 2. that being hereby confirmed in his faith that God would be good to him as he useth to be to all his especially to the afflicted and oppressed and that he would help and protect him this might keep him from recompencing evil for evil and taking any unlawfull course to help himself And in both these respects therefore David might here alledge his continuall setting of Gods goodnesse before his eyes both as a proof of his integrity and that he was far from those sinfull practises which his enemies charged him with and to shew with what confidence he might therefore well appeal to God to be judged by him And accordingly we must also understand the following clause and I have walked in thy truth to wit either that he had lived according to the direction of Gods word which is truth Joh. 17.17 or else that he had continually walked in the confidence of Gods faithfulnesse and lived by faith in his promises continually meditating on the promises which God had made both to the righteous in generall and to him in particular concerning the kingdome and so waiting upon God in the way of righteousnesse whom he knew to be a God of truth to make good his promises and not seeking by any unlawfull courses to help himself I know there are some that understand both clauses of imitating Gods goodnesse and truth thy loving kindnesse is before mine eyes to wit as a pattern which I desire to imitate and I have walked in thy truth that is I have endeavoured to imitate thy truth and faithfulnesse and others understand it of the goodnesse and truth which God requires in his people For thy loving kindnesse is before mine eyes c. that is the loving kindnesse which thou requirest I have endeavoured to practice and to walk in the truth which thou hast prescribed But the former Exposition is clearly the best Vers 4. I have not sat with vain persons c. Some by vain persons understand lying false deceitfull men and so hold that the next clause doth explain this neither will I goe in with dissemblers others such as are not what they pretend themselves to be as magistrates and counsellors of State that pretend to be for the publick good but do indeed mind no such thing being as clouds without rain and fountains without water But doubtlesse David meant it more generally of all wicked men who are called vain persons because they were void of all true piety and gave themselves wholly to vanity that is to seek after earthly things which are vain and transitory and to follow sinfull courses which would never yield them any solid comfort or benefit Rom. 6.21 What fruit had ye then in those things whereof ye are now ashamed see also the Notes Judg. 9.4 and Job 11.11 However this is here added as a farther proof of his integrity the intention of these words being to signifie either that
therefore being grieved that they should proceed so far and so long without being called to an account desired that justice might be executed on them 2. that David penned this Psalm for the use of others and not only for himself and 3. that these expressions were in David rather prophesies then imprecations he did rather by the instinct of Gods Spirit foretell that it should be so then pray that it might be so Vers 5. Because they regard not the works of the Lord nor the operation of his hands c. This may be meant generally of all the works of Gods providence wherein the hand of God was apparently seen the good he did for the righteous and his judgements on the wicked for so the very same words are used by the prophet Isa 5.12 but withall it may be more particularly meant of Gods chusing and anointing David to be king the many victories he obtained whereby much good had been done for Gods people and the Lords delivering him from so many desperate dangers which were clear proofs of Gods tender care over him and the precious account he made of him and that he had determined he should be king which his enemies not regarding did as it were obstinately fight against God for which cause saith David he âhall destroy them and not build them up that is he shall destroy them without all hope of recovery for this phrase of building up men see the Note Job 22.23 Vers 8. The Lord is their strength c. Having spoken in the foregoing verse how he had been helped he adds The Lord is their strength that is the strength of my souldiers and so though they were but few in comparison of mine enemies by their help I have been preserved or it may be meant of Gods people as being spoken in reference to the following verse The Lord is their strength that is the strength of his people see the Note Exod. 15.1 and he is the saving strength of his anointed that is of me his anointed and so he tearms himself because that was the ground both of his enemies rage against him and of his confidence in God Vers 9. Save thy people and blesse thine inheritance c. See the Note Psal 25.22 Feed them also or rule them to wit as a shepheard doth his flock see the Notes Psal 23.1 2 c. and lift them up for ever that is exalt them and make them every way great and glorious even above other nations or set them in a safe condition above the reach of their enemies and that successively in all generations Some understand it also of Gods carrying them on and raising them still up to farther degrees of grace till they were brought at last to live for ever with God in heaven PSALM XXIX Vers 1. GIve unto the Lord O ye mighty give unto the Lord glory and strength That is Confesse how glorious and strong the Lord is that both by word and deed to the praise of his name and strength is here the rather mentioned because those works of God of which he speaks afterward do singularly manifest his mighty power and strength or acknowledge that all the glory and strength you have yea all glory and strength whatsoever is of God His intention in these words is that the great ones of the world that in their pride are wont above others to exalt themselves against God should humble themselves under the hand of God who is of such infinite power and hath all things subject to him as he sheweth in the following verses see also the Note Psal 8.2 Vers 2. Give unto the Lord the glory due unto his name c. That is due to him or such glory as is due to a God of such Majesty the acknowledgement of his infinite excellencies or the worship which he hath prescribed in his Word worship the Lord in the beauty of holinesse that is in his beautifull holy place in his glorious Sanctuary as it is in the margin See the Notes Psal 27.4 and 1 Chro. 16.29 Vers 3. The voice of the Lord is upon the waters c. The thunder is called the voice of the Lord because it comes out of heaven and is an effect of Gods mighty power and some think that it is said to be upon the waters that is upon the sea because it maketh a noise and runneth as it were upon the sea a long time together But I rather understand these words thus The voice of the Lord is upon the waters that is in the watry clouds for so also Psal 18.11 the clouds are called dark waters And because in such storms of thunder there useth to be abundance of rain therefore in the last clause it is said the Lord is upon many waters Having in the beginning of the Psalm called upon the mighty men of the world not to exalt themselves against God but to humble themselves before him here he puts them in mind of this mighty work of God because nothing doth more terrify the most atheisticall men convincing them that there is a God that is higher then the highest then the thunder doth And some conceive that it was some extraordinary tempest perhaps some tempest that helped to the foyling of Davids enemies that was the occasion of composing this Psalm Vers 4. The voice of the Lord is powerfull c. That is of mighty force the voice of the Lord is full of majesty to wit both in regard of the dreadfull noise it makes and of the bright flashes of lightening that goe along with it Yet some conceive that it is said to be powerfull and full of majesty because Gods mighty power and glorious majesty is thereby so clearly discovered Vers 5. The voice of the Lord breaketh the cedars c. To wit by the thunderbolts which are cast down upon the earth in the thunder claps or by the tempestuous winds which do many times accompany the thunder However herein and that which follows is covertly implyed how strange it would be if men that have reason and understanding should not be deeply affected with this terrible voice which works so mightily upon the very unreasonable and senslesse creatures Vers 6. He maketh them also to skip like a calf c. Either it is in regard of the bowing and tumbling of the cedars this way and that by the force of the winds in such tempests that they are said here to skip like a calf or else in regard of the violent rending and hurling of these trees up by the roots or else in regard of the leaping and flying of the splinters and broken pieces of the trees severall waies when they are thunder-strucken and violently torn in pieces thereby As for the following words Lebanon and Sirion of which see the Note Deut. 3.9 like a young unicorn either they are meant of the trees that grow on those mountains and indeed that seems to me the most probable or if they be meant of the mountains
is consumed with grief c. See the Note Psal 6.7 yea my soul and my belly that is I am extremely weakned and decayed both in mind body oâ by his soul may be meant his vital parts by his belly his inward parts or his wholâ body Yet many by the word soul understand that power of life which desireth food and by the belly that part of the body which concocteth the meat we eat and so will have the meaning of the words to be that he had neither any appetite to eat nor strength to concoct what he did eat Vers 10. For my life is spent with grief and my years with sighing c. That is my life is wasted and my years hasten away to an end my strength faileth because of mine iniquity that is because of my sin or because of my miseries and afflictions for so the word iniquity is sometimes used in the Scripture as Gen. 19.15 which may seem here the more probable because he speaks here only of his sufferings and my bones are consumed see the Note Job 30.17 Vers 11. I was a reproach among all mine enemies but especially among my neighbours c. That is they despised and reproached me or rather they counted it a reproach to them to own me or to have any thing to doe with me and a fear to mine acquaintance that is mine acquaintance were afraid to shew me any favour or any countenance as being scared by that which befell Ahimelech and the other Priests that were slain with him 1 Sam. 22.18 or at least fearing that it would be a discredit and a disparagement to them which is more fully expressed in the next clause they that did see me without fled from me that is as fearing to be seen openly in my company or as detesting me for those foul crimes which they here charged upon me looking upon me as one accursed of God And thus too David implyes his misery to have been the greater in that he was thus openly and in publick despised Vers 12. I am forgotten as a dead man out of mind c. That is in regard of the love they have formerly shown to me notwithstanding all the good that I have done for the kingdome I am in a manner now quite forgotten because they esteem me to be a lost man of whom there is no hope they now regard me not I am now to them as a dead man out of mind And indeed of the dead Solomon saith Eccles 9.5 that the memory of them is forgotten whence it is that the grave is called Psal 88.12 the land of forgetfulnesse and therefore too he adds I am like a broken vessel that is I am forgotten and quite disregarded like an earthen vessel which being broken men cast away and never mind it more because it cannot be mended again Vers 13. For I have heard the slander of many c. See the Note Psal 4.2 Fear was on every side that is I was beset with fear as being beset with enemies on every side yet it may be meant also of the fear of those that were about him It is in the Hebrew Magor missabib an expression which from this place Jeremy often useth in his prophesie as Jer. 6.25 and 49.29 and in divers other places and chap. 20.3 4. he gave this for a Name to Pashur the Priest signifying that he should be a terrour to himself and to his friends round about him Vers 14. I said Thou art my God To wit though thou hast sorely afflicted me See the Note Psal 16.2 Vers 15. My times are in thy hand c. That is The years of my life are in thy power and not in the power of mine enemies Or rather it may be meant more generally of all the changes that could befall him for to every thing there is a season and a time Eccles 3.1 to wit that nothing could befall him whether good or evil but by Gods providence and thereupon he inferres as with reference to that he had said of his times being in Gods hand deliver me from the hand of mine enemies Vers 16. Make thy face to shine upon thy servant c. That is Manifest thy love and favour to me who am indeed persecuted because I serve thee by delivering me from mine enemies See the Note Numb 6.25 26. Vers 17. Let me not be ashamed c. See the Note Psal 25.2 Let the wicked be ashamed see the Note Psal 6.10 and let them be silent in the grave that is not able to say or doe any thing against the righteous see the Note 1 Sam. 2.9 Vers 18. Let the lying lips be put to silence c. This may be meant not only of his enemies slaunders and flatteries see the Note Psal 5.6 but also of their vain boastings and threatnings as may appear by the following words which speak grievous things proudly and contemptuously against the righteous that is against me and mine whom they persecute causlesly for the grievous things spoken by them may be not only their slaunders which may be so called both because they prove often the cause of much mischief and likewise because it is so grievous to Gods righteous servants to have such foul crimes charged upon them see the Note 1 Kings 2.8 but also their threatning of grievous things they will doe to them And for those words proudly and contemptuously see the Note Psal 12.3 Out of the high conceit that wicked men have of their wisedome c. it proceeds that they contemn the righteous Vers 19. O how great is thy goodnesse which thou hast laid up for them that fear thee c. Because of the following clause which thou hast wrought for them that trust in thee before the sons of men many learned Expositours hold that David speaks here only of Gods goodnesse to his people here in this world and that of this first it is said here that it is laid up for them that fear him either 1. because Gods goodnesse to them is hidden under many afflictions and of the Lords withdrawing his help from them for a time perhaps a long time together so that not only the men of the world discern no such thing but even the faithfull themselves have often much adoe to be assured of it or 2. because many outward blessings God keeps in store for them laid up as a treasure which they do not at all times enjoy though others be then openly conferred upon them or 3. because Gods goodnesse is chiefly manifested to them in inward spirituall blessings which cannot be outwardly discerned as in the graces of Gods spirit and of that inward comfort they enjoy of which that is spoken Rev. 2.17 To him that overcometh will I give to eat of the hidden manna and will give him a white stone and in the stone a new name written which no man knoweth saving he that receiveth it or rather 4. because it is the peculiar treasure of the righteous that
truly fear him for though God affords many outward mercies to all men whatsoever yet there is this that is peculiar to the righteous in the good he doth for them that he doth it out of a fatherly love to them that he causeth all things to farther their eternall salvation And secondly it is said that it is wrought for them that trust in God before the sons of men because even when God hides himself from his servants for a time yet at last he is wont to manifest his love to them so by taking their part and by delivering them out of troubles and otherwise that their innocency and Gods precious esteem of them is manifest hereby as it were to all the world But I see no reason why it may not be understood more generally of all the good which God hath allotted to be the peculiar portion of his elect and so may comprehend even that eternall blisse of which it is said that it is reserved in heaven for us 1 Pet. 1.4 and with reference whereto Saint John saith 1 Joh. 3.2 that it doth not yet appear what we shall be and Saint Paul 1 Cor. 2.9 that eye hath not seen nor ear heard c. the things which God hath prepared for them that love him For even of the goodnesse of God thus largely taken it may be said that it is laid up for the righteous and withall wrought for them before the sons of men either because it is first laid up in Gods eternall decree and then in time accomplished for them or because it is kept in store for them and in due time conferred upon them or because it is in part conferred and in part reserved for after-times Vers 20. Thou shalt hide them in the secret of thy presence from the pride of man c. See the Notes Job 29.4 Psal 25.14 and 27.5 The presence of Gods favour and grace whereby he protects his servants may be called the secret of his presence either because they are thereby hidden as it were in secret from the rage of their enemies or because this presence of Gods favour with the righteous especially in their sore afflictions is not discerned by the men of the world whence it is that they are called Gods hidden ones Psal 83.3 Thou shalt keep them secretly in a pavilion from the strife of tongues that is from the contention of slaundering and reviling tongues or from tongues that cause contention according to that of Solomon Prov. 15.1 grievous words stir up anger Vers 21. Blessed be the Lord for he hath shewed me his marvellous kindnesse c. See the Note Psal 17.7 and for the following words in a strong or fenced city the meaning is that when he had no place to hide his head in but lay naked and open to the malice of his enemies having no place of shelter yet through Gods protection he was kept as safe as if he had been in a fortified city I know some conceive that it was Keilah he speaks of which indeed Saul called a town that hath gates and bars 1 Sam. 23.7 namely that God had shown him marvellous kindness there in that he revealed to him that the inhabitants of that town would deliver him up to Saul and others understand it of Jerusalem that God had shown him great kindnesse by settling him after all his dangers in that strong city yea some conceive that it is the Church that is here in reference to Gods protection tearmed a strong city But the first Exposition seems to me the best Vers 22. For I said in mine hast I am cut off c. It is said 1 Sam. 23.26 that when Saul with his army had in a manner compassed in David in the wildernesse of Maon David made hast to get away and accordingly of this hast some understand this place but I conceive it is rather meant of the rashnesse and hastinesse of his spirit that apprehending his danger to be unavoidable on a sudden transported with fear he said in his mind what upon more deliberation he could not think namely that God had cast him out of his sight PSALM XXXII The Title A Psalm of David Maschil Some say that Maschil was the name of some musicall Instrument or some Song to the tune whereof this Psalm was to be sung But rather I conceive it is added to signifie the matter of this Psalm and that it was composed to give instruction according to the signification of the word set in the margin A Psalm of David giving instruction Vers 1. Blessed is he whose transgression is forgiven whose sin is covered To wit from the sight of God by the imputation of Christs righteousnesse so that the Lord looks upon him no more as lying under the guilt of his sin And the word covered seems to be used as in relation to the filthinesse of sin making men loathsome in Gods sight David having been long sorely oppressed with the burden of his sins and the fear of Gods wrath breaks forth into this patheticall expression concerning the blessednesse of the man whose sins are forgiven Vers 2. Blessed is the man unto whom the Lord imputeth not iniquity and in whose spirit there is no guile By guile here may be meant all hypocrisie in generall and then this last clause is added that he is blessed also in whose spirit there is no guile because sincerity and unfeigned purity of heart is the necessary effect of justification and remission of sins and so they that have truly obtained pardon do alwaies manifest their justification by their sanctification even by their sincere endeavours to walk in all holinesse and righteousnesse before God Or else it may be meant of that hypocrisie in particular whereby men are kept from turning unfeignedly to God that they may obtain remission of sins and reconciliation as namely when men do vainly embolden themselves against all fear of Gods wrath though they be never so profane or when men beguile themselves with false flatteries as by excusing or extenuating their sins or by trusting in the observation of any outward rites which God requires in his worship c. In a word whatever it be whereby those that do not humble themselves before God in the acknowledgement of their sins do deceive themselves and would as it were deceive God that is the guile here spoken of And this I conceive indeed is principally intended and that David mentions this here out of a detestation of those false flatteries wherewith for a time he had deceived himself and so put off his repentance Vers 3. When I kept silence my bones waxed old through my roaring all the day long It is evident I conceive that by keeping silence here David meant his not confessing his sins because as in opposition to this it is said vers 5. that he did at length acknowledge his sins And because in the following words he saith that his bones waxed old through his roaring all the day long I
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
he delighteth in his way that is God delights to see him thrive and prosper in all his waies Vers 24. Though he fall he shall not be utterly cast down c. Some also understand this of the righteous mans falling into sin to wit that his falls shall not be deadly he shall repent and rise again But rather it is meant of his falling into outward calamities to wit that though he falls into any affliction yet first God doth so mitigate his affliction that it shall not so utterly overwhelm him but that he shall be able to bear it and secondly he shall not perish thereby the Lord shall raise him up and recover him again by stepping in seasonably to his help for saith he the Lord upholdeth him with his hand Vers 25. I have been young and now am old yet have I not seen the righteous forsaken nor his seed begging bread This is not meant of any seeking relief in want for so David himself desired bread of Ahimelech 1 Sam. 21.3 and he and his souldiers desired some supply of victuals from Nabal chap. 25.8 but of living in a continuall way of begging from door to door which is denounced as a curse against the wicked Psal 109.10 Let his children be continuall vagabonds and begge Nor doth it hence follow that neither the righteous man nor his seed are ever brought to this sad degree of misery but only that it doth so rarely happen that David in all his time had never seen it Vers 26. He is ever mercifull and lendeth c. See the Note above vers 21 and his seed shall be blessed that is say some Expositours men shall praise them and pray for them but rather the meaning is that notwithstanding the good mans bounty he shall leave his seed a good estate or at least that God shall blesse them not only with spirituall but also with temporall blessings Vers 27. Depart from evil and doe good c. See the Note above vers 3. and Psal 34.14 and dwell for evermore see the Notes vers 3 9 and 18. Vers 28. For the Lord loveth judgement c. That is to execute judgement or rather the justice of men in their dealings Vers 29. The righteous shall inherit the land c. See the former Notes as before vers 27. Vers 30. The mouth of the righteous speaketh wisedome and his tongue talketh of judgment Some conceive that this is added as one great means whereby the righteous man comes to be firmly settled in the land to wit that his speech is so wise and just that the wicked cannot get any advantage against him or to shew why God preserveth and blesseth such to wit because such men are so exactly carefull to approve themselves to God that they will not so much as speak any thing but what is wise and just and right But I rather conceive that the drift of adding these words is to shew what manner of man the righteous man is of whom so much hath been here spoken and withall haply to set forth how such a one will behave himself when the wicked flourish and the righteous are oppressed And though some restrain these words The mouth of the righteous speaketh wisedome and his tongue talketh of judgement to the righteous mans instructing and exhorting others to wit that he doth not only give and lend to those that are in want but also will seek their spirituall good by teaching them true wisedome and piety what is just and right to be done and stirring them up thereto by speaking to them of the just laws and righteous judgements of God yet I rather understand it more generally that his words are still full of wisedome and piety and that he still speaks that which is just and right if the wicked prosper he will not deny Gods providence nor speak any thing but honourably of Gods justice and so in all other things his speech alwayes savours of uprightnesse and is profitable to others Vers 31. The law of his God is in his heart c. That is not only in his tongue but also in his heart to wit because he understands it he loves it he remembers and minds it upon all occasions and hath fully resolved to obey it the holy Spirit of God having written the Law in his heart and having stirred up in his heart affections motions and desires fully agreeable thereto see the Note Deut. 6.6 none of his steps shall slide that is he shall constantly persevere in Gods waies not turning aside because of the prosperity of wicked men or for any threatnings or allurements from them and so then withall he shall not fall from his prosperous condition nor shall the wicked get any advantage against him Vers 32. The wicked watcheth the righteous and seeketh to slay him This is the rather here subjoyned because that good which is said of the righteous in the two foregoing verses is the main cause of the wicked mans rage against him and therefore he watcheth him to wit that he may get something against him for which to condemn him see the Note Psal 10.8 c. Vers 33. The Lord will not leave him in his hand c. That is Though the Lord may deferre his help till the wicked have surprized the righteous yet then he will deliver him he will not leave him in his power nor condemn him when he is judged that is nor suffer him to be condemned when he is called before them to be judged to wit unlesse God sees it may be more for his glory and his servants good to let him suffer Yea some understand this last clause thus that God will not condemn the righteous man though the wicked man do passe sentence upon him intimating that God would make his innocency to appear whilst he doth suffer and withall would acquit him and punish his enemies at the last day Vers 34. He shall exalt thee to inherit the land c. That is He shall raise thee out of thy troubles that thou mayest still inherit the land of which see the former Note as before vers 27 when the wicked are cut off thou shalt see it that is thy self being secure and free from danger thou shalt see the wicked to thy comfort destroyed see the Note Job 22.19 Vers 35. I have seen the wicked in great power and spreading himself like a green bay tree Or a green tree that groweth in his own soil which commonly thrives and flourisheth better then those that are transplanted into another soil Vers 36. Yet he passed away c. That is he was gone as it were in an instant and lo he was not c. See before vers 10. Vers 37. For the end of that man is peace That is quiet and prosperous see the Note Job 22.21 Vers 38. But the transgressours shall be destroyed together c. See the Note Psal 35.26 the end of the wicked shall be cut off that is their hope the end which they expected
shall not be or rather this will be the end of the wicked they shall be cut off PSALM XXXVIII The Title A Psalm of David to bring to remembrance That is say some Expositours to record Gods praises for his deliverance out of that great distresse wherein he had been or to put God in mind of his sad condition that he might be wonne thereby to withdraw his hand and to send him deliverance according to that Psal 132.1 Lord remember David and all his afflictions But rather I conceive the drift of this Title was to shew that this Psalm was composed purposely to put himself and others in mind of the sore affliction he had been in and of his sins that had brought it upon him and of Gods mercy in his deliverance that so whereas men are naturally apt to forget their former sicknesses and troubles when once they are well and safe again by this Psalm it might still be brought fresh to his remembrance and he might for ever reap benefit thereby and that others also might by his example learn how to pray and how otherwise to carry themselves in such a time of distresse We have the same Title again Psal 70. And this is the third of those that are called the Penitentiall Psalms concerning which see the Note in the Title Psal 6. Vers 1. O Lord rebuke me not c. See the Note Psal 6.1 Vers 2. For thine arrows stick fast in me c. See the Note Job 6.4 and thy hand presseth me sore to wit as being still heavier and heavier upon me Vers 3. There is no soundnesse in my flesh because of thine anger c. That is My flesh is broken all over my body or every member of my body is full of pain and misery through my sicknesse or sorrow which thine anger hath brought upon me neither is there any rest in my bones because of my sin see the Note Job 30.17 Vers 4. For mine iniquities are gone over my head It is an over-forced exposition which some give of these words to wit that therefore he saith his iniquities were gone over his head because they were more in number then the hairs of his head or because it surpassed his wisedome to know how to bear the miseries they had brought upon him or because they had deprived him of his understanding or brought his reason into bondage Doubtlesse it is either meant of the multitude of his sins to wit that they were grown to an exceeding great height so that he was even overwhelmed therewith see the Note Ezr. 9.6 or of the miseries also which his sins had brought upon him to wit that he was in danger to be drowned and overwhelmed therewith according to that expression Psal 42.7 all thy waves and thy billows are gone over me which seems the more probable because in the following verses he still proceeds to recite the greatnesse of his miseries thereby to move God to pity him Vers 5. My wounds stink and are corrupt because of my foolishnesse That is my blockishnesse and stupidity for he speaks this by way of detesting himself for what he had done and not as excusing himself in that he did it through ignorance As for those first words my wounds stink and are corrupt either they must be understood literally of the sores that were in his body as the words in the following verse may also seem to import which he calls wounds to intimate that he looked upon them as the wails or swelling tumors for so the originall word may signify which the rod of God had made in his flesh or the wounds of those arrows of which he had spoken vers 2. Thine arrows stick fast in me or else figuratively of any other miseries that God had brought upon him comparing them to stinking and fester'd sores either to imply the long continuance of them or the sharp pains and sorrows which he felt in himself by reason thereof Yet some I know would have it meant of the shame which his sins had brought upon him Vers 6. I am troubled I am bowed down greatly To wit under the burden of my sins of which he had said before vers 4. that they were a burden too heavy for him and his meaning might be both that his body was as it were bowed together through weaknesse occasioned by sicknesse or some other heart-breaking affliction and that his spirit was also sorely oppressed and humbled with grief not being like those stout-stomached men that will by nothing they can suffer be brought to bow under the hand of God Vers 7. For my loyns are filled with a loathsome disease c. To wit some loathsome sore some impostume or pestilentiall carbuncle or else it may be understood figuratively of the grievous sorrows and perplexities he underwent by reason of his afflictions which he might also the rather tearm a loathsome disease because they made others reproach and abhor him And there is no soundnesse in my flesh see the Note before vers 3. Vers 9. Lord all my desire is before thee c. That is Thou knowest all the desires of my heart or I have in prayer laid all my desires before thee And this he saith either to imply that he wondered therefore that God did not grant him his desires or to presse God that he would grant them or to assure himself that God would hear and satisfy his desires Vers 10. As for the light of mine eyes it also is gone from me See the Note Psal 6.7 Vers 11. My lovers and my friends stand aloof from my sore c. To wit either out of pride or fear they would not or durst not come near me to afford me any friendly courtesie see Job 19.13 c. Vers 13. But I as a deaf man heard not c. That is When mine enemies spake such mischievous things against me as is said in the foregoing verse whether I heard them my self or heard it related by others I was as silent as if I had been either deaf or dumb neither muttering against God nor replying upon them But the chief drift of these words is doubtlesse to shew that when their calumnies and false accusations were most mischievous he was silent either because he could not be suffered to plead for himself or rather because he thought it better in patience and silence to swallow down these injuries and to commit his cause to God Vers 15. For in thee O Lord do I hope thou wilt hear c. Or thou wilt answer O Lord my God and the meaning may be that God would hear and answer his prayer or that he would hear and answer his enemies to wit by pleading his cause against them Vers 16. For I said Hear me lest otherwise they should rejoyce over me c. To wit as triumphing over me when they see that my hopes and my prayers fail me or as if thou didst favour them and so thy name will be blasphemed This must needs be the
distant from it from the farthest parts of the land whither he was glad to retire he would remember God to wit either 1. as looking towards the Tabernacle and by faith in spirit representing to himself Gods gracious presence there whilst he was absent in body or 2. as remembring the great things that God did for his people when he first brought them into the land of Canaan in those places without Jordan where he then wandred up and down and hid himself as namely their victories over Sihon and Og c. or 3. as remembring Gods power faithfulnesse goodnesse and promises Vers 7. Deep calleth unto deep at the noise of thy water-spouts As if he had said When thou dost with great terrour break forth in displeasure against me divers and many overwhelming calamities do fall upon me as if they did call and invite one another to come that they might all together violently rush in upon me or that they might follow thick and close one in the neck of another even as when great slouds or showres of rain do break in upon men and are in danger to overwhelm them and therefore he adds all thy waves and thy billows are gone over me By Gods water-spouts are meant the showres of rain which come pouring down from heaven see the Note Job 38.25 whereto comparing his troubles he covertly acknowledgeth that they came all from God and the noise of these water-spouts is the noise that these showres of rain make when they fall down upon the earth or the claps of thunder that are with and before these showres And as for that first clause Deep calleth unto deep either he alludes therein to the mighty flouds of rain powring down from the clouds above and the streams breaking forth from the fountains of the great deep beneath one calling upon the other as it were that they might together overwhelm a poor creature or to the overflowing of severall rivers after such rains whose waters by that means come together as if they had called upon one another that they might meet in one or rather to the waves of the sea that come tumbling in together or follow close one upon the neck of another as if each wave invited another or else to the many mighty breaches that will be in the sea in a tempest whereinto one after another the ships seem to sink as if they should never rise up again as if one of them called to the other to come in to the swallowing up of such poor weather-beaten vessels according to that of the Psalmist Psal 107.26 they mount up to the heaven they goe down again to the depths their soul is melted because of troubles Vers 8. Yet the Lord will command his loving kindnesse in the day time c. That is He will effectually assure my heart of his love or rather He will with authority and power send deliverance and blessings the fruits and manifestations of his loving kindnesse to me The like expression we have Deut. 28.8 and Psal 44.4 and the ground of it is because if God wills any thing to be done it is enough and because both the angels and all other creatures are ready as it were at Gods command to help his servants and in the night his song shall be with me see the Note Job 35.10 and my prayer unto the God of my life to wit either by way of praising God for that his mercy or by way of seeking farther to God upon the encouragement of that he had already done for him Yet some understand this last clause to be added in this sense that till God did command his loving kindnesse in the day time c. he would follow God with his prayers the known means of obtaining mercies from him Vers 9. I will say unto God my rock Why hast thou forgotten me See the Notes Deut. 32.4 and Psal 13.1 Vers 11. I shall yet praise him who is the health of my countenance Thus he calls God either 1. because God was ever his present and apparent help whom by the eye of faith he did still behold and by experience did find ready at hand to help him and to cause him to see his salvation or 2. because to him only he was to look in expectation of help or 3. because the help that he knew God would afford him would chear up his countenance and clear it from shame and weeping and enable him to hold up his head and shew his face amongst men with courage and comfort PSALM XLIII Vers 1. JVdge me O God and plead my cause c. That is Clear mine innocency and deliver me from mine enemies see the Notes Deut. 32.36 and Ps 35.1 against an ungodly nation to wit Saul and his wicked crew or rather Absalom and his conspirators And accordingly we must understand the following clause O deliver me from the deceitfull and unjust man either indefinitely as spoken of all his unjust and treacherous enemies or particularly of Saul who often pretended fair to him when he sought his ruine or rather of Ahithophel a man of noted subtilty or Absalom who had cunningly stolen the hearts of the people from him and pretended a sacrifice at Hebron when he meant to rise up in rebellion against him For this seems most probable because he speaks vers 3. of going to Gods holy hill to wit mount Sion where the Ark was not in Sauls time unlesse we will say that though David penned this Psalm with reference to his exile in Sauls daies yet he used that expression because he penned it after he was settled in the throne and had removed the Ark to Sion which seems not so probable However doubtlesse he mentions the ungodlinesse injustice and deceitfulnesse of his enemies thereby to move God to pity and help him Vers 2. For thou art the God of my strength That is the God that givest me strength and art my strength See the Note Exod. 15.2 Vers 3. O send out thy light and thy truth c. That is Manifest thy loving kindnesse and favour to me to the chearing of my heart by sending me help and directing me what to doe that so I may come again to thy house where I may enjoy the light of thy presence Word and Ordinances and the truth of thy promises may be made good unto me See the Notes 2 Sam. 22.29 Esth 8.16 Job â9 â and Psal 27.1 Yet some would have the accomplishment of Gods promises to be all that is desired in these words O send out thy light and thy truth that is By doing what thou hast spoken cause the light of thy promises to shine forth clearly which now seem to be obscured and overclouded As for the following clause let them lead me let them bring me unto thy holy hill and to thy tabernacles though some hold this is meant of the hill whereon Kiriath-jearim stood whether the Ark was removed in the daies of Samuel 2 Sam. 7.1 yet I rather take it
8.2 Vers 17. Yet have we not forgotten thee c. To wit by forsaking the true Religion to please our enemies and this is alledged as another argument to move God to help them Vers 19. Though thou hast sore broken us in the place of dragons c. That is though thou hast sorely afflicted us in a place of horrid terrours desperate dangers being continually in the power of men fierce and cruell as dragons He alludes to those dens and wildernesses which were usually the habitation of dragons as was that great and terrible wildernesse Deut. 8.15 which the Israelites went through wherein were fiery serpents and scorpions and to the same purpose also is the following clause for even therein likewise there may be an allusion to the dreadfull darknesse of those dragons dens and covered us with the shadow of death concerning which see the Notes Job 3.5 and Psal 23.4 Vers 20. If we have forgotten the name of our God c. That is if we have forgotten our God to wit by any defection to their Idol-Gods see the Note Psal 5.11 Vers 21. Shall not he search this out c. That is If this we had done it could not have been hid from God and he therefore knows that it is not so to him we appeal Or If we had done this God would have known it and would have called us to an account for it the temptation of Gods seeming to have forsaken us would not have excused us and therefore we durst not doe it For he knoweth the secrets of the heart and much more such open defections to Idolatry Vers 22. Yea for thy sake are we killed all the day long c. That is So far are we from any such apostatizing from thee that for thy sake and the constant profession of thy truth are we continually afflicted and martyred and this he alledgeth also to move God thereby to plead their cause And indeed the sufferings of the faithfull both in Babylon and in the daies of the Maccabees were for their constancy in the true Religion and therefore doth the Apostle urge this place to encourage Christians in their sufferings Rom. 8.36 we are counted as sheep for the slaughter see above vers 11. Vers 24. Wherefore hidest thou thy face and forgettest our affliction c. To wit notwithstanding we have not forgotten thee as they had said before vers 17. see the Note Psal 13.1 Vers 25. For our soul is bowed down to the dust c. That is Through the heavy weight of our afflictions we are brought down to the lowest degree of misery or we are as dead men ready to drop into the grave see the Notes Psal 6.5 and 22.15 Our belly cleaveth unto the earth that is we are no better then dead men or we are irrecoverably cast down and trodden under foot Yet some would have this understood of their falling down on the ground and lying there till their bellies seemed as it were to be glued to the earth by way of humbling themselves before the Lord. Vers 26. Redeem us for thy mercies sake That is thereby to manifest and magnify thy mercy or because thou art mercifull And thus though they had before alledged their integrity vers 17 18 19 yet now for the procuring of help they plead nothing but Gods mercy PSALM XLV The Title TO the chief Musician upon Shoshannim for the sons of Korah Maschil A Song of loves See the Note upon the Title Psal 42. The last words a song of loves shew that the Psalmist whoever it was composed this Psalm as an Epithalamium or marriage-song Now though the Apostles testimony Heb. 1.8 9 that what is said here vers 6 7. is spoken of the Messiah be a sufficient proof that the main scope of this Psalm is to set forth the love of Christ and his Church Christ the Bridegroom and the Church his spouse and bride as they are called Joh. 3.29 and therefore indeed there are some passages in the Psalm as in vers 2 6 and 16 which cannot properly be applyed to any but Christ yet I hold it most probable that it was also written with respect unto Solomon as a type and his marriage with the daughter of Pharaoh of which see the Note 1 Kings 3.1 and that because there are many passages that seem clearly to allude at least thereto as is evident vers 8 9 10 c. and because it is much like the Canticles or the Song of Solomon and as it were an Epitome of that So that I conceive it is called A song of loves not as some would have it because it sets forth the love of God to his Jedidiah of which see the Note 2 Sam. 12.25 but because it celebrates how lovely Solomon and his bride were to be to each other but especially the spirituall love of Christ and his spouse the Church As for that word Shoshannim To the chief Musician upon Shoshannim thereby doubtlesse is meant either some song that began with this word to the tune whereof this Psalm was to be sung or some musicall instrument that was to be used in the singing of it And because the word seems clearly to be formed of an Hebrew word that signifyeth six it is most probable that thereby is meant six-stringed instruments or as some would have it instruments whereon were many engravings of lillies which are six-leaved flowers And indeed some Interpreters because of that derivation of the word do thus translate it upon Shoshannim that is upon lillies and that either as in reference to their wedding garlands that were made much of lillies or as intending by these lillies Christ and his Church who are indeed often for their sweet and beautifull graces and for their flagrant love one to another compared to lillies as Cant. 2.1 2. I am the rose of Sharon and the lilly of the valleys As the lilly among the thorns so is my love among the daughters Vers 1. My heart is enditing a good matter c. That is matter of singular excellency pleasure and delight The drift of this preface was to shew that the argument of this Psalm was concerning great and high mysteries it was not meant merely of an earthly mortall prince but of a person of far greater excellency and contained those things which being read with understanding must needs be pleasant and delightfull asswaging the sorrows and chearing the hearts of those that read them It is in the Hebrew My heart boyleth or bubleth up a good matter and this expression seems to intimate that his heart being enflamed by the spirit with the love and admiration of Christ and his kingdome and even leaping for joy at the consideration thereof he was stirred up with such a fervent desire to declare these things that he could not forbear to powre them forth with plenty of words I speak of the things which I have made that is the verses which I have made or rather the things which I have expressed
2d coming of Christ do accordingly understand these words either of the Lords glorious manifesting himself in the Church of the new Testament the spiritual Sion of which see the Note Ps 2.6 of the Gospels coming forth at first out of Jerusalem and then passing forth throughout the world or of Gods appearing from his heavenly Sion in great glory to judge the world But I rather take it to be a description of the Lords coming forth as a Judge to pronounce sentence in that great controversy amongst his people concerning the right performance of that service which he had required of them in the sacrifices and other externall rites of the ceremoniall law And for the better understanding hereof we must note 1. that because Sion was the place God had chosen for this service therefore is God here described as coming forth out of Sion to give sentence in this cause thereby to imply that the judgement here passed tended not to the overthrow of the ceremoniall law enjoyned by Moses but rather to its establishment in the right use of it according as God here declares the true ends of those externall rites to have been and that whereas the carnall worshippers amongst his people would be ready to object We know that God hath shined to us out of Sion there he hath given us a law and therefore nothing ought to be imposed upon us that is not there prescribed this would no way help them since by the very rule of that law God would judge them according to that which our Saviour in a like case said to the Jews Joh. 5.45 Do not think that I will accuse you to the Father there is one that accuseth you even Moses in whom ye trust 2. that by that expression Out of Sion God hath shined the prophet intended either to set forth the glorious majesty wherewith God would manifest himself in judging those that had corrupted his worship alluding therein to the custome of Judges that are wont to cloth themselves with glorious robes when they are to sit in the judgement-seat or else to imply how clearly God would explain this doctrine concerning the ceremoniall worship so that there should be no obscurity in it but every one should clearly see how they ought therein to worship God and 3. that Sion is here called the perfection of beauty because there God had revealed himself to his people and was worshipped by them whilst all the world besides lay in dismall darknesse Vers 3. Our God shall come and shall not keep silence c. See the Note Exod. 14.14 As if he had said Though God may a while forbear wicked men amongst his people that think to delude him with mere formalities of outward services and sacrifices yet in due time he will certainly appear and will with great severity judge those that doe this for their grosse perverting of his law even with the same terrour wherewith at first he delivered the law at Sinai will he judge these men for their grosse abuse of his law which is clearly implyed in the following words A fire shall devour before him and it shall be very tempestuous round about him As for those words Our God in the first clause either the prophet doth therein joyn himself with the true worshippers of God implying thereby that however the profaner sort derided those few that worshipped God in spirit and truth yet their God would appear as a just judge to the terrour of those that pretended themselves to be his people but worshipped him not as his people were appointed to doe or else he speaks it in the name of the whole people of Israel to assure them that even that God whose people they professed themselves to be and who had given them the law by the hand of Moses would certainly judge them for corrupting his worship How they apply these words that understand them of the first or second coming of Christ as is before noted we may easily conceive for either they must be referred to Christs proceeding against carnall hypocriticall worshippers by the powerfull efficacy of the Gospel according to that the Apostle saith 2 Cor. 10.3 6 or else to that flaming fire wherein he shall appear when he comes again to judge the world Vers 4. He shall call to the heavens from above and to the earth that he may judge his people That is He will call both heaven and earth and all the creatures therein to bear witnesse to his proceedings in the judgement he would pronounce against his people intimating that he would discover their cause so clearly that if his people should not be convinced the very heavens and earth and all the creatures therein should bear witnesse against them see the Note above vers 1. I know that some understand this of Gods calling the heaven and the earth to give up their dead at the last judgement that they may be brought to stand before Gods tribunall or of their being called to bear witnesse to his majesty when he should come in glory to judge his people alluding still as before to the glory wherein God appeared at the giving of the law on mount Sinai and others understand it of the creatures being subservient to Christ for the saving of his elect people when he should come in the flesh and abolish the ceremoniall law But the first exposition is far the best Vers 5. Gather my Saints together unto me Here the Lord cites as it were the parties before him between whom there was a controversy concerning sacrifices and other outward rites of his worship For by his Saints he means the whole people of Israel and this title he gives them either because they were all such by calling and outward profession and so in regard of the wicked amongst them there may be a kind of Irony in the words covertly taxing them for not being such as they professed themselves to be or because there were some holy ones amongst them that did sincerely worship him and so for their sakes though but a few this honourable title is given to them the denomination being taken from the better part as when the Church with us though a mixed company is called holy And then for that clause which is added those that have made a Covenant with me by sacrifice either it is spoken with reference to that solemn ratifying of the Covenant betwixt God and the people of Israel by sacrifices at mount Sinai whereof we read Exod. 24.4 8 or else rather more generally in relation to all the sacrifices they offered at all times they being all seals of the Covenant betwixt God and them according to the custome of those times that when men made a Covenant one with another they offered sacrifices to confirm their Covenant and so this is added to shew the true end of sacrifices which was to be seals of the Covenant which God had made with that people and so thereby covertly to tax those who minded not
the people Vers 8. They also that dwell in the uttermost parts are afraid at thy tokens c. Any great works of God wherein there is any speciall impression of his majesty and glory may be tearmed Gods tokens and therefore some understand hereby the sun moon and stars which are seen in the remotest parts of the earth and of which God said in the first creation Gen. 1.14 Let them be for signs But because David speaks here of such tokens as should make men afraid I rather conceive that hereby is meant such works of God as are looked upon by men as tokens of his anger as namely 1. thunder and lightening and hail and earthquakes and comets and other strange meteors seen often in the air or 2. those miraculous signs which God wrought for the good of his people and the ruine of their enemies as the dividing of the red sea c. the fame whereof was terrible to the nations far off or 3. the judgements which he executes upon wicked men such particularly say some Expositours as disturb the peace of kingdomes for they conceive this is spoken in reference to the tumult of the people mentioned in the last words of the foregoing verse As for the following words thou makest the out-goings of the morning and the evening to rejoyce thereby is meant either 1. that God makes all the men of the world from East to West to rejoyce with his manifold blessings or 2. that he makes all men to rejoyce in the out-goings of the sun in the morning an expression used likewise Psal 19.6 His going forth is from the end of the heaven and so likewise of the moon and stars in the evening as the tokens before-mentioned are a cause of terrour to men so these of rejoycing or 3. that by giving peace to the inhabitants of the earth to wit through the terrour wherewith the nations are restrained and kept in by reason of those tokens of Gods wrath mentioned in the foregoing clause men may goe out chearfully in the morning and the wild beasts in the evening without terrour or danger according to what the Psalmist saith Psal 104.20 23 or 4. that when men goe out to walk in the cool of the morning and evening he maketh them to rejoyce in beholding how the earth is enriched with all kind of plenty or 5. that he maketh the out-goings of the sun in the morning the moon and stars in the evening to have a chearfull and pleasant aspect as if they seemed to laugh or to sing as we see the like poeticall expression used again vers 13. to set forth the pleasant look of fields covered with corn And indeed the two last expositions seem to me the most probable Vers 9. Thou visitest the earth and waterest it c. To wit as men are wont to visit their friends carrying wine and sweet-meats or some such like junkets with them see also the Note above on the Title thou greatly enrichest it with the river of God which is full of water that is say some Expositours the river Shiloah which ran close by Jerusalem the city of God or the river of Jordan the chief river of Canaan Gods holy land which used at times to overflow its banks and so to make the land the more fruitfull But I rather conceive that it is those sweet and plentifull showrs of rain sent from God out of heaven or the clouds from whence the rain falls that is here called the river of God and that hereby is intimated that seasonable showrs were to the land of Canaan to enrich it with plenty in stead of those great rivers wherewith other countries are watered see the Notes Deut. 11.10 11 12 and in stead of those brooks and rivulets which husbandmen draw into their grounds to make them fruitfull Vers 11. Thou crownest the year with thy goodnesse c. Two things may be implyed in this phrase 1. that the plenty of corn and flowers and fruit c. which God of his goodnesse caused the earth to bring forth was an ornament to it like a coronet or garland upon the head of a man and 2. that God blessed the whole circle or revolution of the year that in every part of it there were still some fruits of Gods bounty thereon to be seen and thy paths drop fatnesse that is thy clouds whereon God is elsewhere said to walk and to ride as in a chariot as Psal 104.3 and Nahum 1.3 or else the meaning is only this that it is he only that maketh the earth rich and fruitfull and in the expression used there may seem to be an allusion to that which is commonly said of mens carefull visiting their grounds to wit that every field is best dunged by the dust that falls from the masters feet Vers 12. They drop upon the pastures of the wildernesse c. That is such places as are not manured and tilled and are lesse frequented of people see the Notes Job 38.25 26 and the little hils though in summer they are most parched and in winter most pinched with cold rejoyce on every side to wit as being full of vines and other pleasant fruit-trees c. and so the inhabitants do thereupon rejoyce yea themselves have a pleasant aspect as it is usuall with the latine poets to say prata rident and so likewise the next verse must be understood See the Note before vers 8. PSALM LXVI Vers 1. MAke a joyfull noise unto God all ye lands Hereby the Psalmist expresseth how earnestly he desired that God might be glorified in that he could wish that if it were possible all nations might be wonne to praise his name as indeed there was just cause for all to doe But see farther in the Notes upon Deut. 32.43 and 1 Chron. 16.23 24. Vers 3. Say unto God How terrible art thou in thy works c. The Psalmist bids them thus to direct their speech to God because when men set God before their eyes in any holy service they undertake it makes them perform it the more heartily and fervently And by putting all nations upon the acknowledgement of Gods terrible works he covertly encourageth the people to trust in God who could doe such terrible things to their enemies Through the greatnesse of thy power shall thine enemies submit themselves unto thee see the Note 2 Sam. 22.45 Vers 5. Come and see the works of God c. That is Weigh well with us the wonderfull works of God see also the Note Psal 46.8 he is terrible in his doing toward the children of men that is those prophane men that are adversaries to the people of God or all mankind in generall And it may be spoken by way of contempt to intimate how base and vain they are in comparison of God Vers 6. He turned the sea into dry land c. That is the red sea they went through the floud on foot that is Jordan there did we rejoyce in him that is our
reeds or made of reeds their canes or reeds being they say in those countries hard and strong like the wood of trees Some indeed render this Rebuke the beast of the reeds and because reeds are wont to grow in watry and fat grounds whence is that Isa 35.7 the parched ground shall become a pool c. in the habitation of dragons where each lay shall be grasse with reeds and rushes therefore by the beast of the reeds some do understand voluptuous men or people that are proud and bold by reason of their wealth and plenty like cattel that feed in a fruitfull soil But I take it to be more agreeable with that which follows to take the words thus Rebuke the beast of the reeds that is Destroy or drive away or blast the endeavors of those mighty savage and barbarous enemies of thy people that are like unto those wild beasts that use to lurk amongst the reeds or as some would have it fierce and subtle like the Crocodile that useth to lye in the reeds of Nilus in Egypt whence they say it follows in the next verse Princes shall come out of Egypt c the multitude of the bulls with the calves of the people that is their mighty Princes or commanders in war with the meaner people that follow them see the Note Psal 22.12 till every one submit himself with pieces of silver that is with pieces of mony or lumps and wedges of silver scatter thou the people that delight in war to wit those that causelesly make war upon thy people Vers 31. Princes shall come out of Egypt c. This and that in the following verse is clearly a prophecy of the calling of the Gentiles Egypt and Ethiopia being perhaps named in stead of all because they were above others most grossely idolatrous and wicked Ethiopia shall soon stretch out her hands unto God to wit by yielding up themselves to him as his captives by praying to him or begging mercy of him or by presenting to him their gifts or tribute Vers 32. Sing unto God ye kingdomes of the earth c. See the Notes Psal 47.1 2. Vers 33. To him that rideth upon the heaven of heavens which were of old c. That is who is a God of infinite majesty the most high God that from the beginning of the world hath swaied and governed the heavens and all things contained therein and therefore it is fit that all kingdomes and nations should serve him lo he doth send out his voice and that a mighty voice see the Notes Psal 29.3 4 c. Vers 34. Ascribe ye strength unto God c. This is spoken in reference to what he had immediately before said concerning the thunder and see the Note Psal 29.1 his excellency is over Israel that is his majesty the excellency of his power and goodnesse c. is in a speciall manner manifested amongst his people in his care over them above others in the miraculous victories he hath given them and other the glorious things he hath wrought for them and his strength is in the clouds that is his power is eminently seen there which again hath reference to what he had said in the foregoing verse of the thunder as if he had said And thus hath God two glorious thrones whereon he is seen in his majesty one in his Church on earth and the other in heaven Vers 35. O God thou art terrible out of thy holy places That is as some conceive both out of heaven and out of thy tabernacle which indeed agrees with what was said in the foregoing verse but see the Note Psal 43.3 and see also Psal 47.2 PSALM LXIX Vers 1. SAve me O God c. It is evident by many passages of this Psalm that in the New Testament are applyed to Christ as we may see vers 4 9 21 and 22 that David wrote this Psalm of himself as he was a type of Christ and therefore what is here said in the beginning of this Psalm may be understood of the Passion of Christ Save me O God see Matth. 26.34 for the waters are come in unto my soul that is I am filled and even choaked up with waters to the unavoidable endangering of my life See the Notes 2 Sam. 22.5 and Psal 32.6 Vers 4. They that hate me without a cause are moe then the hairs of mine head c. See the Notes Psal 7.3 and 25.3 Yet many conceive that it was in particular reference to this place that Christ said of the Jews hatred against him Joh. 15.25 that it was that the word might be fulfilled that is written in their law They hated me without a cause As for the last clause in this verse then I restored that which I took not away it seems to have been a proverbiall speech used commonly concerning those that suffered for those things of which they were not guilty and so it may be used here by David either to imply generally that they did not only most injuriously oppresse him but also pretended therein to proceed against him in a way of justice as against a malefactour or else more particularly that in spoiling him of all that he had they clamoured against him that it was but to make satisfaction to the justice of the law which he had transgressed But now if we understand it of Christ the meaning must needs be that he suffered for other mens offences not for his own according to that Isa 53.4 5 6. surely he hath born our griefs c. and so did indeed satisfy divine justice for mans robbing God of his glory Vers 5. O God thou knowest my foolishnesse and my sins are not hid from thee c. Understand this as spoken by Christ and then the meaning must be this Thou Lord knowest that the sins for which I suffer are only the sins of thine elect which are mine merely by imputation but understand it of David and then either we must take it as spoken ironically O God thou knowest my foolishnesse c. that is thou knowest whether I be guilty or which is all one in effect that I am no way guilty of that foolishnesse that is that wickednesse those grievous sins which mine enemies would charge upon me and so this expression is much like that of the Prophet Jer. 20.7 O Lord thou hast deceived me and I was deceived or else rather as an acknowledgement of his failings yet withall implying a profession of his innocency in those things whereof they accused him as if he should have said Though I am foolish I confesse and have many waies offended thee which thou knowest right well yet withall thou knowest that I am no way culpable in those things which they would lay to my charge Vers 6. Let not them that wait on thee O Lord God of hosts be ashamed for my sake c. To wit as apprehending that thou hast forsaken me because thou comest not in to my help notwithstanding all my confidence in thee
and my frequent and fervent prayers unto thee and so being discouraged by mine example or as failing of that help which they expected from me who had often been an instrument of their preservation But now if we refer these words to Christ they seem to contain a desire that he might be supported in that great work of mans redemption that so those that had fixed their faith and hope on him might not be ashamed as indeed all his disciples must needs have been if he had not after his crucifying triumphed over death by his resurrection which is evident by that sad complaint of those two Luk. 24.21 We trusted that it had been he that should have redeemed Israel but might alwaies find God ready to grant their desires in whatever they should ask in his name which the following clause may seem to imply let not those that seek thee be confounded c. Vers 7. Because for thy sake I have born reproach c. That is for my endeavouring to walk piously to oppose the corruptions of the times and to approve my self to thee in all my waies and more particularly for my yielding to take the kingdome upon me which I did not out of any private ambition but merely at thine appointment But now Christ may be said to have born reproach for Gods sake either because he underwent it in obedience to Gods will or because he did all those things for which men reproached him out of piety and obedience to God Vers 8. I am become a stranger unto my brethren c. That is My nearest friends for fear of displeasing Saul and other mine enemies stand aloof from me But if we referre this to Christ it may be meant either of the Jews in generall according to that Joh. 1.11 he came unto his own and his own received him not or else more particularly of his disciples forsaking him Matth. 26.56 and Peters denying him vers 70 yea and perhaps of his own kinsmens despising him of which it is said Joh. 7.5 that neither did his brethren believe in him Vers 9. For the zeal of thine house hath eaten me up c. By the house of God here may be meant 1. the Tabernacle of God towards which David shewed much zeal both in that he was whilst he might a most frequent and devout observer of all the service of God therein and especially in that he was grieved for the neglect and corrupting of that truth and purity of worship which should have been maintained and preserved therein and highly offended with those that were the cause of it and 2. the Church and people of God for which he was zealous in that he so earnestly desired and sought their welfare and was troubled and displeased to see that they who were called by Gods name and professed themselves Gods people should yet indeed deny God and corrupt his religion and seek the ruine of those that were indeed the people of God And then by his being eaten up with this zeal may be meant 1. that it had exhausted and consumed as it were his moisture and vitall spirits or 2. that it had wholly turned him into fire as things eaten are turned into the nature of him that eats them or 3. that being transported herewith it made him wholly to forget and disregard himself not in the least minding his own credit or safety or 4. that it had exposed him to be devoured by the rage of his enemies How this is applyed to Christ we see Joh. 2.17 As for the next clause and the reproaches of them that reproached thee are fallen upon me 1. we must know that God may be said to be reproached by any wickednesse committed by ungodly men contrary to the laws and commandements of God and particularly by any opposition that is made against his truth any corruption that is brought into his worship and any wrong that is done to his servants for his sake and 2. that David might say that the reproaches wherewith they reproached God did fall upon him 1. because his enemies reproached him for Gods sake for his being so sollicitous to obey Gods will or 2. because in regard of his interest in God he took himself to be reproached in the reproaches of his God or 3. because he took to heart the reproaches wherewith they reproached God as much as yea more then if himself had been reproached by them or 4. because he grieved as bitterly for their sin and misery that thus reproached God as if himself had been guilty of their sins And indeed this last some conceive to be most probable because the Apostle applying these words to Christ Rom. 15.3 doth from thence undertake to prove that Christians ought rather to seek to please their neighbours for their good then themselves as Christ for our good was content to undergoe the guilt of our sins and the punishment due thereto Even Christ saith the Apostle pleased not himself but as it is written The reproaches of them that reproached thee fell on me to wit in that the sins of the elect were imputed to Christ and he suffered the curse which they else should have suffered Vers 10. When I wept and chastened my soul with fasting c. To wit as bewailing both Gods dishonour and their wickednesse and begging of God that they might repent and be saved and that because I saw my zeal against them other waies discovered did no good but only enraged them the more against me that was to my reproach that is they derided me for my piety and as they judged it my vain confidence in God Vers 12. They that sit in the gate speak against me c. That is say some those that sit begging in the gate But doubtlesse the meaning is that the magistrates spake against him or the people that assembled before the courts of justice for which see the Notes Gen. 22.17 and Psal 9.14 this being a great aggravation of his misery that they whose office it was to defend his innocency should in the seat of justice seek his ruine and many learned Expositours take the next clause as an expression of the same thing namely that the great ones whom he calls drinkers of strong drink for so it is in the originall sang songs of him But reading it as it is in our Bibles and I was the song of the drunkards the meaning is that the baser sort of debauched people did also scorn and deride him And so David hereby seeks to expresse that in all places both publick and private and by all sorts of persons from the highest to the lowest he was traduced and reproached daily Vers 13. But as for me my prayer is unto thee O Lord in an acceptable time c. As if he had said Notwithstanding all these discouragements I continue still to pray unto thee O Lord or whilst mine enemies do thus wrong me by prayer I seek to thee for shelter and my prayers however mine enemies deride me
which God had brought upon him raising up his own son against him that sought to bereave him both of his life and kingdome they gazed and pointed at him in a way of wonder as some fool or mad-man yea they withdrew themselves and fled away from him as some detestable monster one that was the shame of mankind not worthy to live amongst men and by whom it was pity the earth should be any longer defiled in opposition to which therefore he adds But let them judge as they will of me thou art my strong refuge And indeed we find the like expressions used elsewhere much to the same purpose as Isa 8.18 and Zach. 3.8 and 1 Cor. 4.9 Vers 8. Let my mouth be filled with thy praise That is Let me have cause to praise thee and enable me to praise thee freely abundantly and continually that I may have nothing else in a manner in my mouth but thine honour and praise see the Note Job 8.21 Vers 12. O my God make haste for my help As if he had said And hereby disprove what mine enemies boast of to wit that thou hast forsaken me and his own confidence that they were herein deceived he implyes in those words O my God Vers 14. But I will hope continually c. This hath reference to that foregoing desire vers 12. that God would make hast to help him and is as if he had said that however though God should deferre to help him yet he would still wait in hope upon God Vers 15. My mouth shall shew forth thy righteousnesse and thy salvation all the day c. That is thy faithfulnesse and justice manifested in saving and delivering thy righteous servants see the Note Psal 51.8 for I know not the numbers thereof that is for thy mercies and deliverances are innumerable so that I shall never want matter of praising thee nor can ever sufficiently extoll thy name Others I know give an exposition of these words that is somewhat different from this my mouth shall shew forth thy righteousnesse that is I will the best I can generally declare thy justice in punishing the ungodly and thy salvation to wit in the preservation and deliverances of thy righteous servants for I know not the numbers thereof that is I must needs confesse that both thy judgements on the wicked and thy mercies to the righteous are more then I can reckon But the first exposition is the best Vers 16. I will goe in the strength of the Lord God c. That is I will walk dayly in the confidence of Gods strength and not of mine own whatever I undertake and whereever I goe I shall goe on in assurance of assistance and protection from the almighty God however weak I am in my self and however violent mine enemies be against me and though I meet with never so many and great troubles and hinderances and discouragements in my way yet I shall goe on with chearfulnesse courage and confidence not falling back or turning aside to the right hand or the left for any evils I may meet with in my course I will make mention of thy righteousnesse even of thine only that is I will not mind any other helps or supports but will rely upon thy faithfulnesse solely and wholly I know some do restrain the first clause either to his praising God for having said in the former verse that his mouth should shew forth Gods righteousnesse c. here he addes say they that he would enter upon this work in Gods strength or else to his going out to warre against his enemies or his persevering to withstand them in the maintenance of his just cause in the confidence of Gods aid But I conceive it is best to understand it more generally of his resting upon Gods power and help in all things whatsoever Vers 17. O God thou hast taught me from my youth That is say some by the holy instructions of my parents and teachers and withall by thine own spirit or rather thou hast taught me experimentally even from my youth by many wonderfull deliverances how good and faithfull thou art how tenderly carefull thou art over me and what a strong and sure refuge thou art to all that fly unto thee and thus I have been trained up from my childhood to trust in thee and to fly to thee in all my troubles Vers 18. Forsake me not untill I have shewed thy strength to this generation and thy power to every one that is to come That is to succeeding generations to wit either by recording it in the Psalms see the Note Psal 45.17 or by relating it to them who should report it to those of another generation and so it should be successively made known in all ages Vers 19. Thy righteousnesse also O God is very high See the Notes Psal 36.5 6. Vers 20. Thou which hast shewed me great and sore troubles c. See the Note Psal 4.6 shalt quicken me again and shalt bring me up again from the depths of the earth that is from those desperate dangers wherein I seemed to be as a man that was dead and buried See the Note Psal 42.7 PSALM LXXII The Title A Psalm for Solomon Some read it A Psalm of Solomon and hold that it was composed by Solomon only seeing in cannot be denied that this Psalm was one of Davids prayers because of those words in the close of this Psalm vers 20. The prayers of David the son of Iesse are ended they say withall that the Psalm is no other but the prayer which David made for Solomon a little before his death when by Davids appointment he was anointed king of Israel his father yet living 1 Kings 1.39 and that it was only brought into the form of a Psalm by Solomon But whether it were composed by Solomon or as others rather think by David however it was for Solomon that is concerning Solomon or for Solomons sake as being written by way of 1. congratulating him for the honour which was newly conferred upon him 2. of praying to God for him that his kingdome might be just prosperous and lasting and thereby also teaching the people what they should beg of God on his behalf 3. of propounding to him the pattern of Christs perfect government that imitating him in his government he might draw down the blessings here mentioned upon him and 4. by way of foretelling what his government should be Only we must know that though Solomon alone be expresly named here yet what is desired for him is covertly also desired for all that were to succeed him in that throne even unto Christ in whom the kingdome was to be established for ever and of whom Solomon was a type in regard whereof even he also is called Solomon Cant. 8.12 see the Note 2 Sam. 12.24 And indeed that this Psalm is chiefly meant of Christ is evident because there are many passages hereof that cannot properly be meant of Solomon as those vers 5 7 8 11 and
and 5. Vers 8. He shall have dominion also from sea to sea and from the river unto the ends of the earth That is from the red sea or the salt sea unto the mediterranean sea and from the river Euphrates unto the desart that lyeth Southward beyond the utmost bounds that way of the land of Canaan Concerning these bounds of the kingdome of Israel see the Note Exod. 23.31 and how this was accomplished in Solomons daies but especially in the spreading of Christs kingdome all the world over see the Note 1 Kings 4.21 and the Note also on the Title of this Psalm Vers 9. They that dwell in the wildernesse shall bow before him c. That is The most remote and barbarous nations shall submit themselves to him or seek his favour and his enemies shall lick the dust that is they shall kisse the ground when they come before him in token of reverence for that was the custome of those Eastern countries when they bowed to their kings or they shall bow their faces to the very ground as if they meant to lick the dust and hence these two are joyned together Isa 49.23 they shall bow down to thee with their face toward the earth and lick the dust of thy feet Vers 10. The kings of Tarshish c. See the Note 1 Kings 10.22 and of the isles shall bring presents to wit by way of tribute and homage the kings of Sheba and Seba shall offer gifts that is as it is commonly thought the kings of the nations inhabiting Ethiopia and Arabia the happy descended from Seba and Sheba the son and grandchild of Cush Gen. 10 7. But see also the Notes 1 Kings 10.1 Psal 45.12 and 68.31 Vers 11. Yea all kings shall fall down before him c. This cannot be meant of Solomon unlesse we take it as figuratively spoken all kings that is all any thing near about him But in Christ it is and shall be literally accomplished Vers 12. For he shall deliver the needy c. That is He shall rescue them from those that by fraud or violence wrong and oppresse them and this shall make men willing to submit to his government But though this with that which follows in the two next verses is clearly spoken of deliverance from externall injuries yet as it is referred to Christ it may be also understood of his delivering poor sinners from the spirituall tyranny of sin and Satan and of saving their souls Vers 14. He shall redeem their soul from deceit and violence c. That is their life as the following words shew and precious shall their bloud be in his sight that is whereas many men princes and great ones especially regard the shedding of poor mens bloud no more then the spilling of a little water he shall shew that he makes precious account of the bloud even of the meanest and most contemptible amongst the people 1. by being sparing in shedding their bloud see 2 Kings 1.13 2ly by defending them against those that would shed it and 3ly by taking vengeance on those that did shed it especially when it is shed for Gods cause in regard the Lord doth then the more prize it when thereby his truth is confirmed and his cause maintained Vers 15. And he shall live c. To wit long and prosperously but see the Note Psal 21.4 and to him shall be given of the gold of Sheba to wit by way of tribute and presents 1 Kings 10.15 which is added to imply both how rich and potent a king he should be as indeed it is said of Solomon 1 Kings 10.23 that he exceeded all the kings of the earth for riches and also with what affection and willingnesse they should submit to his government for to signify this was that ancient custome of bringing presents to their princes see the Note 1 Sam. 10.27 And withall especially as it is referred to Christ it implies that men should willingly contribute of any thing they had for the promoting of his kingdome glory Prayer also shall be made for him continually which as it is meant of Christ doth either imply that men should pray for the coming of this their Messiah or else rather for the advancement of his kingdome and for the Church his body which was in part fulfilled when the children cried in the Temple Hosanna to the son of David Mat. 21.15 and daily shall he be praised Christians endeavouring to honour him both by word and deed Vers 16. There shall be an handfull of corn in the earth upon the top of the mountains c. That is so fruitfull shall the land be that though but a handfull of corn be sown in the earth that upon the top of the mountains where by reason of extreme cold in winter and heat in summer the ground is usually barren yet it shall yield such mighty corn so thick so high that being shaken with the wind it shall rusle and make a noise like the thick bows of the lofty trees on mount Lebanon And hereby also is implyed the abundance of all other things that should be in those times that the smallest beginnings should through Gods blessing grow to great abundance Yea some understand it too of the sowing of the seed of the Gospel and of the great encrease and flourishing estate of the Church kingdome of Christ that should follow hereupon And they of the city shall flourish as the grasse of the earth that is as the earth shall every where yield a great encrease of grain so shall every city yield as great an encrease of men so that they shall be every where as plentifull as the grass of the earth and they shall be too in a flourishing condition And how both these were literally accomplished in Solomons reign is expressed 1 Kin. 4.20 Iudah and Israel were many as the sand which is by the sea in multitude eating and drinking and making merry Vers 17. His name shall endure for ever c. If we refer this to Solomon the meaning may be that for his wisedome his just and gentle government and the prosperity of his reign his glory and renown should be continued even after he was dead for many generations But referring it to Christ the meaning must be that he his kingdome should continue for ever as likewise that his name should be continued in his spirituall off-spring that should be called Christians see the Note above vers 5. And men shall be blessed in him that is if we refer it to Solomon men shall propound him as a pattern of one eminently blessed saying the Lord blesse you as Solomon was blessed see Gen. 48.20 but referring it to Christ the meaning is that in and through Christ believers should attain perfect blisse and happinesse according to that promise made to Abraham Gen. 12.3 In thee shall all the families of the earth be blessed Vers 18. Blessed be the Lord God the God of Israel who only doth
eyes to be seen but now others say that fatnesse doth often cause the eyes of men to swell and stare out of their heads However many learned men take it to be only a figurative expression of the swelling of their minds manifested in their outward habit and gesture as if he had said Their minds swell out with their prosperous estate as mens eyes stand out with extreme fatnesse of body and see also the Note Job 15.27 They have more then heart could wish that is more wealth But yet it may be understood more generally to wit that all things prosper with them even in a manner above what themselves or any other man could have expected or desired Vers 8. They are corrupt c. That is stark rotten and naught or dissolute and licentious letting the reins loose to all manner of wickednesse and speak wickedly concerning oppression where that word wickedly is added either 1. only because oppression is a great wickednesse or 2. to imply that herein lay their great wickednesse that they were so farre from hiding their oppression that they were not ashamed openly to boast of it and glory in it or 3. because their speech herein was so exceedingly presumptuous and bold as if they were above all order and law and might doe with any man what they pleased themselves they speak loftily to wit as looking down with contempt upon others Vers 9. They set their mouth against the heavens c. To wit in that they blaspheme God and his Saints or in that they speak proudly contemptuously and wickedly of all divine things and their tongue walketh through the earth that is they speak evil of all men as any occasion is given not sparing any and in doing this their tongues scarce ever lye still But the sense of the whole verse may be this that they talk and bragge as if neither God nor man could hinder them in any thing they have a mind to doe Vers 10. Therefore his people return hither c. That is The people of God who is implyed in the foregoing verse in those words They set their mouth against the heavens as if he had said Because the wicked do thus prosper therefore the godly themselves Gods own dear people do often fall into these thoughts and temptations wherewith I was assaulted and are wel-nigh overcome by them ready to fall from their stedfastnesse and to betake themselves to tread in the steps of such wicked men or they do often fall into these thoughts expressed in the following verse How doth God know c. And waters of a full cup are wrung out to them that is God doth wring out to them a cup full of the waters of affliction or sorrow or tears according to that Psal 80.5 Thou feedest them with the bread of tears and givest them tears to drink in great measure and these are said to be wrung out by allusion to the custome of wringing or squeezing the druggs which make a potion bitter or distastfull that it may thereby be made the more exceeding bitter So that this clause is here added either to shew the effect of these thoughts and temptations returning again and again upon them namely that their souls are thereby even overwhelmed and filled with bitter sorrows or else to shew the time when the godly are assaulted with this temptation namely when themselves were made to drink deep of the cup of affliction or which is much the same to shew the cause why they stumble so at the prosperous estate of wicked men namely because they themselves are in the mean time in a most afflicted sad condition but see the Note Psal 11.6 I know that some Expositours do understand this not of the godly but of carnall men amongst Gods people Therefore his people return hither that is multitudes even of those that professe themselves the people of God do turn to these men that thus prosper in the world and side with them and applaud them and doe as they doe and then the meaning of the second clause and waters of a full cup are wrung out to them they will have to be that hereupon they have their share in the plenty of these wicked great ones But the first exposition is far the best Vers 11. And they say c. Some conceive that here the Psalmist returns to set forth the impious language of those profane wretches of whom he had spoken before vers 9. But rather they are the words of the people of God whereinto they were ready to break forth when they stumbled at the prosperity of this ungodly crue as is expressed in the foregoing Note And they say How doth God know and is there knowledge in the most High see the Notes also Job 22.12 13 14. Vers 12. Behold these are the ungodly who prosper in the world c. This may be also taken as a continuance of the foregoing speech of Gods people stumbling at the prosperity of the wicked and the like may be said of the two following verses But rather it is the Psalmist that doth here again set forth how himself was assaulted with this temptation and then doth afterwards shew in the remainder of the Psalm how he got the mastery of it Vers 13. Verily I have cleansed my heart in vain c. That is I have in vain laboured through thine assistance to cleanse it for otherwise who can say I have made my heart clean Prov. 20.9 see 1 Joh. 3.3 and 5.18 and washed my hands in innocency see the Note Psal 26.6 Vers 14. For all the day long have I been plagued c. That is continually and chastened every morning that is without delay or day after day as sure as the morning riseth every day some distresse or other is sure to befall me But see the Note Job 7.18 Vers 15. If I say I will speak thus behold I should offend against the generation of thy children Having said vers 12. Behold these are the ungodly who prosper in the world c. here he inserts another behold as in opposition to that Nay saith he If I say I will speak thus behold I should offend against the generation of thy children to wit either because they have alwaies acknowledged this truth that God doth often prosper the wicked and sorely afflict his own dear children or because seeing it hath alwaies been the portion of Gods children to be often in an afflicted condition if I should say that they only are happy that are in a prosperous condition for outward things I should deny them in effect to have been thy children and should charge them with folly in flattering themselves with vain hopes of thy love and favour and in binding themselves to such strict rules of righteousnesse when it was not like to be any advantage to them Vers 16. When I thought to know this c. That is when I purposed and endeavoured to search it out by mine own reason how it could stand with
Gods justice and holinesse in his government of the world that the righteous should be so greatly distressed the worst of the wicked should so exceedingly flourish it was too painfull for me that is I did afflict weary my self to find it out all in vain Vers 17. Vntill I went into the Sanctuary of God That is say some Expositours untill in my meditations I ascended into Gods holy dwelling place in heaven and considered that there he had prepared a place of eternall rest and blisse for his righteous servants from whence the wicked should be surely excluded But I rather understand it thus Untill I searched Gods holy Word resolving to judge herein according to what he had revealed there or Untill I went into Gods holy Tabernacle and by prayer desired the Lord to inform me herein and was there instructed by the teaching of his word in the assemblies of his people or by divine oracles there given by his priests Vers 18. Surely thou didst set them in slippery places c. To wit either because in prosperity men are prone to fall into all kind of wickednesse profanenesse or rather because wicked men seldome continue long in their prosperous estate but are suddenly brought down and are utterly ruined and seem therefore here to be compared to men standing aloft on some slippery pinacle from whence falling they must needs be dashed in pieces as the following words imply thou castedst them down into destruction Vers 19. They are utterly consumed with terrours To wit wherewith they are stricken either by God immediately see the Note Psal 53.5 or by the strange sudden and unexpected judgements of God upon them or by the lashes of their own guilty and accusing consciences Vers 20. As a dream when one awaketh c. That is so are they or so vanisheth their prosperity see the Note Job 20.8 Or rather we may understand it thus with relation to the following clause As men awakened from a dream despise their most pleasing dreams as knowing them to have been mere fancies see Isa 29.7 8 so O Lord when thou awakest that is when thou risest up as one awakened from sleep to execute judgement on these men thou shalt despise their image that is by destroying them thou shalt make it manifest both to themselves and others that they were but as a vision of a dream and that the high conceits they had of their blisse were but only the imaginations of men that were lulled asleep with the pleasures of this life and not awakened to judge rightly of things see the Note also Psal 39.6 Vers 21. Thus my heart was grieved and I was pricked in my reins That is inwardly afflicted see the Notes Job 16.13 and 19.27 and Psal 7.9 and 16.7 Some understand it of his grief because he had been so foolish and brutish as to stumble at the dispensations of God before spoken of But it is rather meant of his former vexing and fretting when he envied the prosperity of the wicked Vers 22. So foolish was I and ignorant I was as a beast before thee That is in thy judgement or in comparison of thee or when I come to judge by mine own reason of thy waies and works how wise soever I may seem to be in humane affairs yet in this I am no more able to comprehend thy wisedome then a beast is to comprehend the waies of men And all this he saith because in this temptation he had only minded present things Vers 23. Neverthelesse I am continually with thee c. Some understand this of the Psalmists constant cleaving to God his serving him and trusting on him even when he was assaulted with strong temptations to the contrary But I rather understand it of Gods fatherly care over him I am continually with thee that is in my greatest distresse thou dost not cast me off yea notwithstanding those foolish and brutish thoughts which I sometimes give way to thou hast holden me by my right hand to wit that I might not be overborn by this or any such like temptations see also the Note Psal 16.8 Vers 24. Thou shalt guide me with thy counsell c. See the Note Psal 21.3 and afterward receive me to glory that is thou wilt exalt me to a prosperous condition here for this is also included and wilt afterwards receive me into thy heavenly glory Vers 25. Whom have I in heaven but thee and there is none upon earth that I desire besides thee That is I have no other God in heaven to trust on or call upon nor is there any creature upon earth on whom I set my heart thou art my only hope and confidence my joy and comfort and love and delight thou art all in all to me Vers 26. My flesh and my heart faileth c. That is say some Expositours with earnest longing after God and indeed so the same expression is used Psal 84.3 But I rather understand it thus My flesh and my heart faileth that is Being left to my self I may be and am often in great streights and danger brought so low that my strength and heart may be in a manner overwhelmed with trouble and sorrow and in the judgement of men I may seem past all hope of recovery But God is the strength of my heart in the Hebrew the rock of my heart see the Note Deut. 32.4 my supporter and comforter see the Notes Psal 27.1 and 43.2 and my portion for ever see the Note Psal 16.5 Vers 27. They that are far from thee shall perish c. These words far from thee imply an absolute forsaking God to cleave to the creatures The best of Gods servants may sometimes grow strange to God and may turn away from God by doubting of his providence and by stepping awry into some sinfull waies but then they recover themselves again But now when men do wholly withdraw themselves from their obedience to God to walk after their own lusts do trust in and love any creature more then God these may be said truly to be far from God and to goe a whoring from God and therefore are sure to perish as it follows in the next clause thou hast destroyed all them that goe a whoring from thee Vers 28. But it is good for me to draw near to God c. As if he had said Be the prosperity of the wicked never so great let others doe what they will I see it is best to cleave only to God and to rest wholly upon him I have put my trust in the Lord God that I may declare all thy works to wit because God never fails to give them that trust in him abundant cause of praising him PSALM LXXIV The Title MAschil of Asaph See the Notes on the Titles of the 32. and 50. Psalms Because it is clear that this Psalm sets forth the sad condition Gods people were in either when Jerusalem was taken and the Temple was burnt by the Chaldeans which the
the covenant blessings which they enjoyed above other nations as the Ark the Urim and Thummim their sacrifices and sacraments and sabbaths and all other legall rites which were also signs and shadows of good things to come and 3. the signs whereby the prophets were wont to shadow forth the things which they foretold were to come to passe And this some conceive is added as in opposition to what they had said before of their enemies vers 4. they set up their ensigns for signs as if they had said Whilst we daily see the signs of our enemies subduing us our signs of Gods favourable presence amongst us we see not And then it followeth there is no more any prophet neither is there among us any that knoweth how long where by their not having any prophet may be meant that they had no ordinary teacher to instruct and comfort them in their great afflictions and by their not having any that knoweth how long may be meant that they had none endued with an extraordinary spirit of prophesie that could inform them how long their troubles would continue according to that Lam. 2.9 the law is no more her prophets also find no vision from the Lord. Or else both clauses may intend the same thing to wit that they had not as formerly any prophet amongst them Now however it be clear that thus it was with the Jews under the tyranny of Antiochus Epiphanes for which see 1 Maccab. 4.46 yet I see not why it may not be also meant of the Babylonian captivity For though Ezekiel and Daniel were prophets amongst the Jews in Babylon yet because it is evident that Ezekiel began not to prophesie till the fifth year of Jehoiachins captivity Ezek. 1.2 and that we read not of his prophesying any longer then till the 25. year of that captivity Ezek. 40.1 or at the most till the 27. year Ezek. 29.17 and for Daniel we read not that he taught the people as a prophet and when and how long he prophesied is very uncertain it may well be that for a time either before or after the prophesying of Ezekiel and Daniel they were in Babylon without any prophet at all amongst them Vers 12. For God is my king of old working salvation in the midst of the earth That is openly in the view of all men all the world over And hereby the Church encourageth her self in that prayer in the foregoing verse that God would pluck his right hand out of his bosome to destroy her enemies namely because God was her king however now for a time he afflicted her and seemed to withdraw himself from her and so had been of old see the Note above vers 2. and because all the salvation that had been ever wrought for any upon the face of the earth was his work and the same therefore he could doe for his people again See also the Note Psal 44.4 Vers 13. Thou didst divide the sea by thy strength thou brakest the heads of the dragons in the waters That is Thou hast destroyed Pharaoh his Nobles and army who are tearmed Sea-dragons or Crocodiles in allusion either 1. to the cruelty of the Egyptians in slaying the male-children of the Israelites or 2. to their pursuing them through the red sea or 3. to the situation of Egypt that lay close upon the sea and was besides plentifully watered with that great river Nilus wherein there were many Crocodiles and Sea-dragons as is evident by a like expression which the prophet Ezekiel useth concerning Pharaoh Ezek. 29.3 Thus saith the Lord God Behold I am against thee Pharaoh king of Egypt the great dragon that lyeth in the midst of his rivers Vers 14. Thou brakest the heads of Leviathan in pieces c. That is of Pharaoh see Isa 27.1 and 51.9 But why are there many heads here ascribed to Leviathan I answer either 1. thereby the better to represent the dreadfulnesse of this adversary of Gods people by setting him forth not as an ordinary whale but as some many-headed monster or as a Sea-monster that had a head as bigge as many heads as the Elephant is for this cause called Behemoth that is Beasts see the Note Job 40.15 or 2. to expresse hereby the destruction of Pharaohs Princes and Captains together with himself and that either by tearming them the heads of Pharaoh or by speaking of them as of so many severall Leviathans Thou brakest the heads of the Leviathans that is of every one of those Sea-monsters Pharaoh and all his great ones with him And gavest him to be meat to the people inhabiting the wildernesse of which expression there are severall expositions given by Interpreters as 1. that being drowned in the red sea and so made meat for the fish therein they hereby became meat also for the people inhabiting the adjacent wildernesse that lived much upon the fish of that sea or 2. that their dead carcases being cast upon the shoar as is expressed Exod. 14.30 became meat for the birds and beasts of prey that were in the forementioned wildernesse who are called here the people inhabiting the wildernesse as elsewhere the ants are called a people not strong and the conies a feeble folk Pro. 30.25 26. and the locusts a strong nation Joel 1.6 and indeed this exposition I conceive very probable or 3. that the Israelites being gotten safe over the red sea or the nations that dwelt in the wildernesse there did even glut and satiate themselves with the spoil of their dead carcases and did long after live upon the wealth which they got by that means Vers 15. Thou didst cleave the fountain and the flood c. Some understand this of Gods causing fountains and rivers to break forth out of the earth in severall places for the watering of the ground But rather it is meant of Gods miraculous cleaving the rocks in the wildernesse that springs and rivers of water might thence break forth for the use of Gods people there Exod. 17.6 Numb 20.11 And so likewise the following clause thou driedst up mighty rivers some understand of the ordinary drying up of rivers when God is so pleased but rather it is meant of Gods dividing Jordan before the Israelites wherein it is said that he dryed up mighty rivers in the plurall number either because many rivers did run into Jordan or rather because Jordan had at that time overflowed all her banks and so became as it were many severall rivers Vers 19. The day is thine the night also is thine c. To wit as being created and governed by thee and that for thine own service thou hast prepared the light and the Sun where by the light is meant either the light wherewith the night is enlightened which was last named in the foregoing clause to wit the moon and stars or else rather that light which God did create the first day Gen. 1.3 and which afterwards he placed in the Sun vers 13. Vers 17. Thou hast set all the
first clause shewing how he gave way in his anger to the slaying of the first-born in Egypt he spared not their soul from death but gave their life over to the pestilence Yet this last clause may be read as in the margin of our Bibles but gave over their beasts to the murrain which must then be understood of that plague Exod. 9.3 for which see the Notes there Vers 51. And smote all the first-born in Egypt the chief of their strength c. See the Note Gen. 49.3 in the tabernacles of Ham that is of the Egyptians for Egypt is in the Hebrew called Mizraim of Mizraim the son of Ham Gen. 10.6 who first peopled that country Vers 52. But made his own people to go forth like sheep c. See the Note Psal 77.20 Vers 53. And he led them on safely so that they feared not That is they had no cause to fear the Lord going along with them as their guardian Or the meaning may be that though through weakness infidelity they were sometimes afraid as we see Exod. 14.10 yet by the mighty works of God they were still at last heartned encouraged again Vers 54. And he brought them to the border of his Sanctuary c That is to the land where he had determined to dwell amongst them in his Sanctuary even to this mountain which his right hand had purchased to wit mount Sion or the land of Canaan a land of mountains and valleys Deut. 11.11 See the Note Exod. 15.17 Vers 56. Yet they tempted c. To wit by sinning against God see the Note Deut. 6.16 and provoked the most High God and kept not his testimonies to wit in that they kept not Gods command for destroying the Canaanites see the Note Psal 19.7 Vers 57. They were turned aside like a deceitfull bow That is like a bow that shoots awry not whether the archer that useth it aims to shoot to wit because whereas they ought to have been guided by God after all their fair professions promises of being faithfull to God their pious judges such as those to Joshua Josh 1.16 17. All that thou commandest us we will doe c. they perfidiously fell off went awry did not order their waies as God expected required and particularly whilst they pretended to worship only the true God they suddenly turned aside to the worship of idols Vers 60. So that he forsook the tabernacle of Shiloh c. To wit In that the Ark the sign of his presence was carried thence into captivity by the Philistines 1 Sam. 4.11 and the Tabernacle also was thence removed see the Note 1 Chron. 21.1 and neither of them were ever brought back thither again the tent which he placed among men It is not among the Israelites but among men to imply Gods abasing himself to dwell amongst such base and wretched creatures as men are Vers 61. And delivered his strength into captivity and his glory into the enemies hand That is the Ark see the Notes 1 Chron. 16.11 2 Chron. 6.41 and 1 Sam. 4.21 22. Yet some understand it of Gods giving up the strongest and chiefest of the people to be slaves to the Philistines Vers 63. The fire consumed their young men c. That is The force or heat of the battel or the fire of Gods wrath mentioned in the foregoing verse did suddenly make an end of them and their maidens were not given to marriage to wit by reason there was such a scarcity of young men after that battel or because those that were betrothed to them were slain It is in the originall their maidens were not praised but the meaning is that they were not praised with Epithalamiums or marriage-songs as Brides at their weddings used to be Vers 64. Their priests fell by the sword and their widows made no lamentation The meaning is either 1. that being overwhelmed with sorrow they could not weep or 2. that being in captivity amongst the Philistines they were not suffered to lament the death of their husbands or 3. that dying with grief they lived not to make any lamentations for them at their funerals or 4. that they were so taken up and oppressed with their own miseries and especially with the miseries of the Church and people of God in generall that they had not leasure to bewail their husbands of both which last we have a clear instance in the wife of Phinehas in particular 1 Sam. 4.19 20. who dying made no mention of her husband Vers 65. Then the Lord awaked as one out of sleep c. To wit as one fallen fast asleep after much wine drunk as the following words do imply and like a mighty man that shouteth by reason of wine However the drift of this expression is to imply that as one that was looked upon to be in a dead sleep he did the more unexpectedly fall upon them and as one that had forborn them a while he did with the more fury and severity break forth upon them Vers 66. And he smote his enemies in the hinder parts he put them to a perpetuall reproach This is meant of the Lords smiting the Philistines with emerods see the Note 1 Sam. 5.6 the shame whereof was made perpetuall by those golden images of their emerods which they sent to the Israelites see the Note 1 Sam. 6.4 Yet some do also include herein the shame that was done them in the Lords casting down their Idol Dagon and breaking it in pieces upon the threshold the memory of which reproach became the more perpetuall by that superstitious practise which upon that occasion they took up of never treading after that upon the threshold see the Note 1 Sam. 5.5 Vers 67. Moreover he refused the Tabernacle of Ioseph and chose not the tribe of Ephraim To wit 1. in that he would not let the Ark be any longer there for that this is chiefly meant here is evident by that which is added vers 69. concerning the building of the Temple see the foregoing Notes vers 9. and 60 and 2. that the supreme magistracy was not continued in that tribe though it began there when Joshua who was of that tribe was made their Ruler Vers 68. But chose the tribe of Iudah c. To wit that the place of Gods worship and the supreme magistracy should be settled in that tribe the mount Sion which he loved that is which he chose not for any other cause but of his own free grace because he was pleased to set his love upon it Vers 69. And he built his Sanctuary like high palaces like the earth which he hath established for ever That is that it might be the settled place of his worship even unto the coming of the Messiah who should then establish it in the Church the true Sion unto the end of the world Vers 71. He brought him to feed Iacob his people c. To wit David see the Note 2 Sam. 5.2 and Israel his
said is that Ethan might by the spirit of prophesy thus foretell the desolations that were to come upon the kingdome of Judah But I rather encline to think that the following relation in this Psalm of the dolefull condition of Judahs kingdome is meant of Rehoboams daies for though many expressions therein seem to imply a greater desolation which that kingdome was brought into then that was in Rehoboams time yet if we consider what an astonishment it must needs be to the faithfull in the land to see that kingdome which God had promised should continue in the seed of David to the end of the world so presently torn in pieces by the revolting of ten of the twelve tribes from Davids family to Jeroboam and by the civill wars which followed thereupon and how thereupon the land was invaded and spoiled by Shishak king of Egypt 1 Kings 14.25 and 2 Chron. 12.2 all which Ethan surviving Solomon might live to see it cannot seem strange that Ethan should with respect to those times so bemoan the kingdome of Judah as in a manner lost and ruined in the eye of reason Vers 1. I will sing of the mercies of the Lord for ever c. That is say some Expositours I will sing of the mercies of God which continue for ever which are therefore called the sure mercies of David Isa 55.3 with my mouth will I make known thy faithfulnesse to all generations that is thy faithfulnesse which continues to all generations But I rather conceive that this is spoken in the name of the Church who undertake that they will for ever extoll the mercies and faithfulnesse of God or by the Psalmist in his own name thus I will sing of the mercies of the Lord for ever that is as long as I live or by this Psalm which shall be continued in the Church for ever I will convey the praise of thy mercy to all generations However the drift of the Psalmist in these words is to imply his confidence that God would not cast off his people for ever Vers 2. For I have said Mercy shall be built up for ever c. That is I have concluded on this within my self that however things goe and though it may seem otherwise to the eye of reason for the present yet Gods mercy to the seed of David and to his people Israel shall never fail but shall continue and be carried on to all generations till it be perfected at last in eternall glory thy faithfulnesse shalt thou establish in the very heavens that is though thy promises may seem to fail yet from the heavens thou wilt make good thy faithfulnesse and perform all thy promises or thy faithfulnesse shall be established as surely as the heavens are established and shall be perfected in the glory of thy Saints in heaven Vers 3. I have made a covenant with my chosen c. We must understand this aâ if it had been expressed thus And the ground of this my confidence is that thou hast said I have made a covenant with my chosen c. for here the Psalmist brings in the Lord asserting the covenant he had made with David because this was that whereon he grounded his confidence mentioned in the foregoing verse I have made a covenant with my chosen I have sworn unto David my servant that is I have made a sure and irrevocable covenant with him to wit concerning the stability of his seed and throne for which see the Note 2 Sam. 23.5 and likewise 2 Sam. 7.12 13. Vers 5. And the heavens shall praise thy wonders O Lord c. That is The angels seeing the wonderfull works thou doest for thy Church shall praise thee for them thy faithfulnesse also in the congregation of thy Saints that is they shall also in the assembly of those holy spirits praise thy faithfulnesse in making good thy promises to thy people see the Note Job 15.15 or the second clause may be understood of the angels publishing the faithfulnesse of God to his saints and servants upon earth But now some by the heavens do understand not the angels only but also the holy servants of God in this world men of heavenly minds and conversations who shall praise God upon earth as the angels do in heaven And some also understand the whole verse of the visible heavens as a place parallel with that Psal 19.1 for which see the Note there adding this that the heavens may be said to praise Gods faithfulnesse in the congregation of the Saints because they are instrumentall in conferring those blessings which God hath promised to the righteous as rain and fruitfull seasons c. which only the Saints do acknowledge to be from God But the first exposition I conceive is the best However the drift of this and divers of the following verses is to shew how safely we may rest upon Gods faithfulnesse in performing what he hath promised to his people and that in regard of his power to doe whatever he pleaseth Vers 6. For who in the heaven can he compared unto the Lord c. To wit among the angels and blessed spirits there who among the sons of the mighty can be likened unto the Lord that is among the mighty ones of the earth see the Note Psal 29.1 Yet this last clause may be also understood of the angels who may be called the sons of the mighty as elsewhere they are termed the sons of God Job 1.6 Vers 7. God is greatly to be feared in the assembly of the Saints c. That is as almost all Expositours understand it in the assembly of the angels even those glorious spirits whose power is so terrible to men do themselves tremble and fear before God and as dreading his Majesty are alwaies obsequiously ready to doe whatever he enjoyns them and to be had in reverence of all them that are about him to wit the angels that are continually about him as souldiers about their generall and servants about their master whom therefore they have all cause to reverence as infinitely excelling them in glory Yet I see not but this may be most probably understood of the Saints on earth to wit that God is greatly to be feared in the assembly of his people in regard of his protecting them and the dreadfull judgements he executes upon their enemies in their defence and to be had in reverence of all them that are about him that is of all his people or as some say of all the heathen round about see the Note Psal 76.11 Vers 8. Who is a strong Lord like unto thee or to thy faithfulnesse round about thee That is Who amongst all those that are round about thee are like to thee for faithfulnesse or rather Who is like unto thee who art faithfull to all that are round about thee or who art every way faithfull who discoverest thy faithfulnesse in all things round about thee or who art clothed with faithfulnesse round about thee as with a garment
Eve that did first bring us to be subject to death 2. that it was the same anger of God against the sins of men that caused him so exceedingly to shorten mens daies in comparison of what they were before the floud and 3. that this was likewise the cause why the Israelites were daily consumed in the wildernesse see the Note Psal 78.33 and that they must needs perish when poor creatures so frail by nature had also the wrath of God lying so heavy upon them And the same is also repeated again in the next clause and by thy wrath are we troubled Yet some would have this understood of their being troubled with being continually in fear of death or of the minds terrours through the fear of eternall torments after death Vers 8. Thou hast set our iniquities before thee c. That is Thou dost not only know all our transgressions but thou dost also take notice of them to punish us for them For thence is this phrase of Gods setting their iniquities before him to wit as men set up marks to shoot at or as men are carefull to set those things which they would not fail to remember where they may be sure to have them alwaies in their eye or rather as judges are wont to set offenders before them and to cause their offences to be openly laid forth and declared before they pronounce sentence against them Our secret sinnes in the light of thy countenance that is those sins which we hide from others or which we our selves are ignorant of are clearly discovered before thy lightsome countenance where the hidden things of darknesse are as visible as those things that are done in the sight of the Sun And indeed this when God begins to punish men for these sins they are wont to see and acknowledge though they would not before Vers 9. For all our daies are passed away in thy wrath c. That is Thy wrath lyeth heavy upon us all our life long we spend our years as a tale that is told that is they passe away in an instant even as when a man speaks his words continue no longer then they are speaking but as fast as they are uttered they passe away with a breath and vanish into the air and can by no means be recalled again yea as when men tell some foolish tale which is not worth the remembring and which men forget as fast as it is told Vers 10. The daies of our years are threescore years ten c. See the Note upon the Title of this Psalm It is as if he had said If to lengthen out the time of our lives we reckon them by the daies we live which will soon indeed amount to many thousands alas all this will make but threescore and ten years that is the usuall time of mens lives now whereas before the floud we see the Patriarks lived many hundred years And if by reason of strength they be fourscore years yet is their strength labour and sorrow that is if some by reason of more then ordinary strength of their constitution do live to fourscore years yet notwithstanding this their strength or even when they are in their greatest strength their lives are usually full of toil and trouble and manifold miseries and sorrows for it is soon cut off and we flie away that is the strength of men is soon decayed and then we are gone in an instant Vers 11. Who knoweth the power of thine anger c. This may be understood as spoken either 1. by way of bewailing the sad discovery of Gods anger against the Israelites in the wildernesse as if he had said Who is able to conceive or expresse how heavy the wrath of God lyeth now upon us Or 2. by way of admiring the infinite and incomprehensible power of God manifested generally in the judgements wherewith he contends in his wrath against those that sin against him or rather the wonderfull power that is in the wrath of God to awaken and terrify the children of men Who knoweth the power of thine anger that is Who is able to expresse or think how terrible thy wrath is to such poor creatures as men are when once thou makest it manifest that thou art offended with them As long as thou hidest thy displeasure they are fearlesse and proudly exalt themselves against thee but when thou makest them see thou art angry with them then they tremble and their spirits fail them Or else 3. by way of exclaiming against the stupidity of men Who knoweth the power of thine anger as if he had said Alas How few are there that know or consider or seriously lay to heart the power of thine anger nothing will make men fear thy wrath but even when thy wrath is discovered against them yet they rush headlong upon the pikes of thy displeasure And accordingly we must also understand the following clause even according to thy fear so is thy wrath one of these two waies to wit either 1. that there is as much danger and terrour in Gods wrath as men can possibly fear or 2. that according as men fear God so they are sensible of his displeasure they that fear not God care not for any discoveries of his anger against them but they that fear God are tenderly fearfull of every token of his displeasure and very ready to humble themselves under his hand Vers 12. So teach us to number our daies c. See the Note Psal 39.4 Vers 13. Return O Lord how long c. This doubtlesse is spoken with respect to the wandring of the Israelites so many years in the wildernesse if not also to their long bondage in Egypt as appears by the following words and let it repent thee concerning thy servants see also vers 15. Vers 14. O satisfy us early with thy mercy c. That is By shewing us mercy speedily satisfy our souls with the assurance that thou hast pardoned our sins and dost love us and own us as thy people see the Note Deut. 33.23 Vers 16. Let thy work appear unto thy servants c. That is Make it appear by thy working for us that thou art pacifyed towards us or rather Let that which thou wilt doe for thy servants or which thou hast promised our forefathers that thou wilt doe for us appear and be made manifest before our eyes let us see it done And most probable it is that this is particularly meant of that great work which God had promised to doe for them to wit that he would give them the land of Canaan for a possession so that it is in effect as if he had said Let it appear that thou hast not brought us out of Egypt in vain perfect the work begun by bringing us into the promised land Yet by these words thy work may be meant any speciall work of mercy because that is Gods chief work yea his proper work in regard of his Church When the Lord hides himself from his people and
punisheth them he appears then as an enemy rather then a father and so that may be called his strange work as it is Isa 28.21 but when he doeth them good that is his own proper work and hence say some is this expression Let thy work appear unto thy servants and thy glory unto their children that is Glorify thy self by the greatnesse of thy mercy to them and the great and glorious works thou shalt doe for them And this also may be meant particularly of his carrying them into the land of Canaan Vers 17. And let the beauty of the Lord our God be upon us c. That is his grace savour which is caâled here the beauty of the Lord either because the special grace which God affords his people in protecting blessing them c. renders him beautifull amiable in their eyes yea causeth his glory to shine forth in the eyes of all men making it manifest that he is the only true almighty God so did particularly his carrying the Israelites into the land of Canaan which seems to be here desired by Moses or else because Gods favour to his Church and people is their beauty and glory it makes them to be admired and highly esteemed by those that take notice of it whereas if God withdraws himself and shines not favourably upon them they become an obscure and base despised people And establish thou the work of our hands upon us that is direct and make good and prosper in us and to us what we shall undertake by thy spirit direct us to yield obedience in all things and then let thy blessing be upon our endeavours yea the work of our hands establish thou it that is let thy continued ayd and blessing carry on what we undertake even unto the end PSALM XCI Vers 1. HE that dwelleth in the secret place of the most High c. That is He that lyes hid under the protection of the most high God or He that puts his whole confidence in God alone and makes him his only refuge shall abide under the shadow of the Almighty that is he shall dwell quietly in a sure and safe place and needs not fear any danger whatsoever By the secret place of the most High is meant Gods secret preservation which is not discerned by a naturall man and it may allude to a mans being kept close as it were in Gods bosome but see the Note Psal 27.5 And by the shadow of the Almighty is implyed not only safety but also that sweet refreshing of mind they find that can repose themselves upon Gods protection such as men meet with when they come into some shadowy place to cover themselves from the scorching heat of the sun But see also the Notes Ruth 2.12 Judg. 14.9 Psal 17.8 and 57.1 Now this Psalm is probably thought to have been composed by David upon occasion of that pestilence which destroyed such multitudes in the space of three daies 2 Kings 24. see vers 3. and 6. of this Psalm Vers 2. I will say of the Lord c. To wit at all times and in all distresses whatsoever He is my refuge c. that is my sure protectour Now this we may conceive to be spoken in the person of any righteous man so safe-guarded as is above said under the shadow of the Almighty But yet I rather conceive that this the Psalmist inserts concerning himself that by his own example he might encourage others to trust thus in God Vers 3. Surely he shall deliver thee c. This may also be taken either as spoken by the Psalmist to every righteous man that wholly depends upon Gods protection or else as spoken to himself which I the rather approve both because of the dependance of this upon the foregoing verse and because that which follows vers 9. cannot well be otherwise understood Surely he shall deliver thee from the snare of the fowler and from the noysome pestilence that is from the secret contrivances of all enemies bodily or spirituall lying in wait to destroy and from the noysome hurtfull destroying pestilence And so under these two particulars there may be also a promise implyed of deliverance from all dangers and evils whatsoever whether they come from men or from God from all the devices of men and from all desperate sicknesses and sudden destruction But then again many learned Expositours do understand both clauses of the pestilence holding that by the fowler David meant that destroying angel 2 Sam. 24.16 and that the pestilence may well be compared to the snare of the fowler because men are suddenly taken with it when they never think on any such thing as the bird is catched whilst it is skipping about and singing and never thinks of any danger Vers 4. He shall cover thee with his feathers c. See the Note above vers 1 his truth shall be thy shield and buckler that is his faithfulnesse or his promises when thou applyest them to thy self for thy comfort Vers 5. Thou shalt not be afraid for the terrour by night c. That is of no affrightments that use to terrify men and women in the night and then we are subject to most dangers and our terrours are alwaies greatest nor for the arrow that flyeth by day nor for any sudden and unexpected dangers The meaning is that he that trusteth in God shall be secure from all dangers by night and by day from all open and secret dangers not only from all evil that open adversaries can bring upon us but also from the stroke of invisible spirits which cannot be avoided But now many Expositours do understand both these clauses of the pestilence holding that it is called the terrour by night because it is a disease so full of terrour especially in the night and the arrow that flyeth by day because the infection will suddenly spread so far off especially in the heat of the day And so likewise they understand that which is added in the next verse Vers 6. Nor for the pestilence that walketh in darknesse nor for the destruction that wasteth at noon-day The plague is here called the pestilence that walketh in darknesse because even in the dead of the night it spreadeth and passeth from house to house when all people are at rest and stir not abroad and that with great force and strength to destroy yea and some say too because it proceeds from secret unknown causes and so is the more hardly suppressed or cured and it is called also the destruction that wasteth at noon-day because it destroyeth such multitudes of all sorts of people and rageth most when the sun is hottest Vers 8. Only with thine eyes shalt thou behold and see the reward of the wicked That is Thou shalt see this done and thine eyes shall be pleased with the sight or This shall be done thou doing nothing therein but only looking on Vers 9. Because thou hast made the Lord which is my refuge even the
by casting them out of his house or out of his court yea and in some cases by putting them to death according as was by Gods law appointed Deut. 19.16 21. And though David speaks here only of some particular vices which he would not endure in those that were about him and he instanceth in those that are most pernicious in such persons as are about kings yet under these all other wicked men are comprehended Vers 6. Mine eyes shall be upon the faithfull of the land that they may dwell with me c. That is say some Expositours I will be watchfull over such for their defence that they may dwell safely with me in my kingdome But rather the meaning of these words is that he would be very circumspect not to take any but such as were known faithfull men to be his familiar friends his counsellors officers of state or houshold-servants not resting merely in the choice of these upon the report of others but diligently observing himself who were such and then taking them of what parentage and condition soever they were to be imployed by him both in his publick and domestick affairs For hereto agrees the following clause he that walketh in a perfect way he shall serve me Vers 7. He that worketh deceit shall not dwell within my house c. That is Though such may get into my court or private family yet being discovered they shall not stay there Vers 8. I will early destroy all the wicked of the land c. To wit all such malefactours as commit wickednesse worthy of death I will not only banish such out of my court but will utterly destroy them that I may cut off all wicked doers from the city of the Lord that is from the Church of God or if we understand it of Jerusalem then doubtlesse the drift of these words is to imply that his chief end in resolving to cut them off was that such vile wretches might not pollute Gods dwelling-place when all Israel was to resort thither from all places of the land and so bring a reproach upon the Name of God his truth and people And indeed some think that expression I will early destroy all the wicked of the land is used in allusion to the custome of womens sweeping their houses every morning or to that of magistrates sitting in the judgement-seat betimes in the morning of which some understand that place Jer. 21.12 O house of David saith the Lord execute judgement in the morning c. PSALM CII The Title A Prayer of the afflicted c. Or for the afflicted And indeed most probable it is which most Expositours hold that this Psalm was composed by Daniel or some other prophet of those times for the use of Gods afflicted and oppressed people a little before the seventy years of the Babylonian captivity were expired teaching them how to pour out their complaints before God and to seek to him for the reedifying of the city and temple of Jerusalem as it may be gathered from that vers 13. Thou shalt arise and have mercy upon Zion for the time to favour her yea the set time is come and many other passages in this Psalm As for the following words when he is overwhelmed see the Note Psal 61.2 and poureth out his complaint before the Lord see the Note 1 Sam. 1.15 Vers 3. For my daies are consumed like smoke c. See the Note Psal 37.20 Job 30.30 Vers 4. My heart is smitten and withered like grasse c. To wit like grasse that is smitten with the heat of the sun or like grasse that is mowen down and then withereth so that I forget to eat my bread to wit as being so overwhelmed with sorrow that I mind not mine ordinary food Vers 5. By reason of the voice of my groaning my bones cleave to my skin That is By reason of my long-continued miseries which cause me to spend my daies in continuall groaning I am become nothing but skin and bones See the Note Job 30.29 Vers 6. I am like a pelican of the wildernesse I am like an owle of the desart By comparing himself to these dismall birds that abide usually in desolate places as he would imply his restlesse condition and his continuall dolefull cries and lamentations so also especially his solitarinesse not only in that he was forsaken of all but also in that through bitternesse of spirit he declined the society of men and the very light of the day was irksome to him But see the Note Job 30.29 Vers 7. I watch c. That is Through my continuall miseries cares and sorrows I am still kept waking cannot take any rest am as a sparrow alone upon the house top that is sad solitary as a sparrow that sits solitary mourning upon the house top being cast out of her nest or that is deprived of her young ones or her mate But now again some understand this verse thus I watch that is I wait for deliverance but alas all in vain continuing still in a sad desolate condition and am as a sparrow c. Vers 9. For I have eaten ashes like bread c. Having said in the foregoing verse mine enemies reproach me all the day here he shews the extreme misery he was in which gave his enemies occasion to insult over him and reproach him for I have eaten ashes like bread that is I find no more savour in my food then if I fed upon ashes as indeed extreme grief will cause men even to loath their food so that they shall find no relish in any thing they eat Or else the meaning may be only that he lay groveling in ashes with his face upon the ground as if he had been feeding upon ashes which agrees with that phrase of licking the dust for which see the Note Psal 72.9 or that whilst he lay upon the ground covered with sackcloth and ashes being regardlesse what he fed on as he lay in that condition what he did eat was mingled with ashes which some Expositours do the rather approve because it seems to agree with the following clause and mingled my drink with weeping for which see the Note Psa 42.3 The expression here used seems to be taken from the custome of mens mingling their wine with water Vers 10. Because of thine indignation and thy wrath c. The meaning of these words may be either that Gods indignation was the cause of his misery or that his sorrow was not so much for the distresse he was in as from this apprehension that God in his wrath had brought these miseries upon him for thou hast lifted me up and cast me down that is thou hast dashed me in pieces with all thy might as when one lifts up any thing on high that he may throw it down upon the ground with the greater force and violence or having formerly exalted me to a great height of prosperity thou hast now cast me down to a
of fowls about a house by throwing of handfulls of corn to them thou openest thine hand that is thou givest them food liberally and they are filled that is fully satisfied Vers 29. Thou hidest thy face c. That is Thou forbearest to shew thy self any longer favourable to them to wit by withholding food from them by refusing to uphold them in their being as formerly they are troubled that is sorely distressed or they waste away see the Note Psal 30.7 thou takest away their breath they die and return to their dust that is to the dust of which they were created see the Note Gen. 1.20 Vers 30. Thou sendest forth thy spirit they are created thou renewest the face of the earth That is Though trees plants and herbs yea all living creatures die continually yet others by that vigour vitall spirit which God gives them do as continually spring up in their room so the face of the earth by a fresh succession of creatures is constantly renewed one generation passeth away and another generation cometh Eccles 1.4 So that by those words thy spirit here may be meant either that principle of life which God gives unto all things that live whereby the unreasonable creatures do both live breath which Solomon calls Eccles 3.21 the spirit of the beast that when they die goeth down to the earth or else that almighty quickning power whereby this life is wrought in the creatures and whereby therefore all things are preserved in their being and therefore some conceive it is said that God sends forth his spirit and they are created because this is the proper effect of the holy spirit of God Ver. 31. The glory of the Lord shall endure for ever the Lord shall rejoyce in his works That is The Lord shall preserve uphold his creatures that he may still delight himself in them Yet most Expositours conceive that in these words the Psalmist doth at least imply his desire that men might so acknowledge Gods bounty goodnesse in the creatures so use them to his glory that God might not repent that he had made them but that he might still rejoyce in them so still preserve them Vers 32. He looketh on the earth it trembleth he toucheth the hills they smoke Either to imply that it is indeed the mercy of God that he continueth his creatures or to imply how carefull men had need to be to give God cause to rejoyce in his works he sheweth here that by experience we may see how easily he could destroy the whole world in that an angry look from God will make the earth to tremble the least touch of his displeasure will burn up the mountains which is evident in the earthquakes the thunder lightnings that do often discover the mighty power of God but was most terribly discovered at mount Sinai when the Law was given whereto haply he doth here allude Vers 34. My meditation of him shall be sweet c. That is say some Expositours shall be pleasing to God But rather the Psalmist means that his meditating on the goodnesse of God in his wonderfull works should delight and refresh his heart and so make him praise God with much chearfulnesse as is expressed in the next words I will be glad in the Lord. Vers 35. Let the sinners be consumed out of the earth c. To wit because they give not God the glory due to him as the Creatour and governour of the whole world but by polluting and abusing his creatures through sin do keep the Lord from rejoycing in his works see vers 31. PSALM CV Vers 1. O Give thanks unto the Lord c. The first fifteen verses of this Psalm are a part of that Psalm which David composed to be sung at the removing of the Ark from the house of Obed Edom to the city of David and it was the first Psalm that was put into the hands of the Levites to be sung by them for so much therefore of this Psalm see the Notes 1 Chron. 16.7 22. Vers 16. He called for a famine upon the land c. See 2 Kings 8.1 he brake the whole staffe of bread see the Note Levit. 26.26 Vers 19. Vntill the time that his word came c. That is Joseph was laid in iron as it is said in the foregoing verse untill that came to passe which he had foretold when he interpreted the dreams of Pharaohs chief butler and baker that had been prisoners with him untill it came to be known to Pharaoh what a man he was to wit that he had the gift of interpreting dreams then the word of the Lord tried him that is that gift given him of God to interpret dreams or his interpreting of Pharaohs dreams which was given him of God made known what he was a man truly endued with a spirit of prophesy and thereupon Pharaoh did highly esteem him Thus many Expositours do understand these words But I rather conceive that the 1st clause untill the time that his word came hath relation not to that which went before concerniÌg Josephs imprisonmeÌt but to the following clause the word of the Lord tried him that accordingly the words are to be thus understood that until the time that his word came that is until that came to pass wch God had revealed to Joseph in his dreams concerning the great honour whereto he should be exalted or untill that came to passe which God had spoken that is which God had decreed concerning Joseph or untill Josephs word came that is till the condition which God had decreed concerning Joseph came to be discovered which was formerly unknown the word of the Lord tryed him that is so long the decree of God thus revealed to him in a dream being so long deferred before it was accomplished did try his faith and patience and constancy in his bondage and imprisonment Or it may be said that the word of the Lord tryed him because that word which God revealed to him in a dream being told his brethren was the occasion of all his sufferings wherewith he was tryed even as gold is tryed in the fire Vers 22. To bind his princes at his pleasure c. That is Pharaoh gave Joseph such absolute rule over his whole kingdome that it was in his power if he saw cause even to punish and imprison his princes and teach his senatours wisedome to wit by punishing them if they did any thing amisse or by the example of his wisedome in governing the people and that especially in that particular policy of his in ordering the corn that the land of Egypt yielded in the seven plenteous years implying that the wisest of the Egyptians such as were Pharaohs senatours that were made such for their eminent wisedome might learn wisedome of Joseph I know the first clause some understand only of Pharaohs princes being so obliged to Joseph and in such subjection to him that they were
for the clearing and avenging of mine integrity and though all the world condemn me yet as long as thou dost approve me that is a sufficient praise to me But however because it is generally thought that it was Doeg or as some think Saul against whom particularly David prayes in this Psalm as ver 6 c. set thou a wicked man over him c. it is most probable that this Psalm was composed in the time of Davids troubles under Saul and withall because one clause of this Psalm vers 8. let another take his office or charge is by the Apostle Peter applyed to Judas Act. 1.20 therefore it is also clear that David speaks here of himself in the person of Christ as foretelling by the spirit of prophesy that it would hereafter fare with Christ as it then fared with him and so in reference to Christ the drift of these words may be the same with that branch of Christs prayers Joh. 17.1 Father glorify thy Son that thy Son may glorify thee c. Vers 2. For the mouth of the wicked and the mouth of the deceitfull are opened against me c. See the foregoing Note as also the Notes 1 Sam. 24.9 and Psal 43.1 In reference to Christ this may be meant of those clamours of the Jews Crucifie him crucifie him as likewise of the flatteries of Judas and others when they meant to betray him and so likewise the following words they have spoken against me with a lying tongue may be meant of the many horrible slanders which they cast upon Christ Vers 3. They compassed me about also with words of hatred and fought against me without a cause See Joh. 15.24 25. Vers 4. For my love they are my adversaries but I gave my self to prayer That is I think not of requiting evil for evil but flying to God by prayer is my only defence and refuge see the Note Psal 35.13 and 69.13 How this was accomplished in Christ and particularly in his praying for those that crucified him Luk. 23.34 we may easily conceive Vers 6. Set thou a wicked man over him c. This may be taken as spoken indefinitely of every one of his enemies before-mentioned and some conceive it was accomplished when the Romans came to tyrannize with such horrible cruelty over the Jews or of some one that was the chief and the most mischievous amongst them the head and the ring-leader of all the rest And therefore taking the words as spoken by David with reference to himself the most Expositours hold that this is meant of Doeg who did not only incense Saul against him more then any of his enemies besides but also caused a whole city and family of the priests to be cruelly slaughtered for his sake But taking them as spoken with reference to Christ it is clearly meant of Judas who was guide to them that took Iesus Act. 1.16 and to whom Peter doth expresly apply one branch of these curses Act 1.20 As for this first imprecation it is meant of appointing some wicked cruell tyrant to exercise dominion over him at his will and pleasure And the very same in effect may be intended also in the next clause if we read it as it is in the margin of our Bibles and let an adversary stand at his right hand that is let him have some powerfull and bitter enemy continually with him that may diligently watch and vex and pursue him and that may continually oppose and hinder him in all that he undertakes for standing may imply all assiduity and diligence in doing these things the standing of an enemy at the right hand of a man gives him an advantage to hinder such a one in any thing he would doe Yet I know there are some Expositours that understand both clauses in a more restrained sense Set thou a wicked man over him to wit to be his judge and let an adversary stand at his right hand to wit to accuse him But now reading the second clause as it is in our Bibles and let Satan stand at his right hand that which is hereby desired must needs be that the devil might be still powerfull with him to lead him into any wickednesse and afterwards to accuse him and to terrify him and at last to drag him to eternall perdition and indeed of Judas it is expresly noted what power the devil had over him as that it was the devil that put it into his heart to betray Christ Joh. 13.2 and vers 27. that after the sop Satan entered into him And just indeed it was that he should be subject to the devil that would not be subject to Christ As concerning the lawfulnesse of these curses see the Note Psal 28.4 Vers 7. When he shall be judged let him be condemned let his prayer become sin That is If he begs for mercy instead of finding mercy thereby let his entreaties enrage the judge the more and provoke him to greater wrath against him But this may be also understood with reference to Gods tribunal When he shall be judgeed let him be condemned c. that is When he shall at his going out of this world be judged by the Lord let him be condemned without mercy and though he shall then pray to God for the pardon of his sins yet let them not be pardoned but let his prayer adde to the number of his sins Vers 8. Let his daies be few c. That is Let him live but a while after his sin or rather Let him be cut off by an untimely death which how it was accomplished in Judas we see Matth. 27.5 and with reference to this place Christ spake that of Judas Joh. 17.12 those that thou gavest me I have kept and none of them is lost but the son of perdition that the Scripture might be fulfilled and so likewise the Apostle Peter expresly said Act. 1.20 that the next clause and let another take his office was to be accomplished by chusing another Apostle into the room of Judas yet it may be meant of Doeg with reference to that office which he held under Saul 1 Sam. 21.17 and which doubtlesse puffed him up and made him the more insolently cruell to David and others Vers 10. Let his children be continuall vagabonds and begge let them seek their bread also out of their desolate places That is Let them come out of their plundered houses to begge bread of those that passe by or being driven out of their dwellings where they were spoyled of all they had let them go about from one place to another begging for bread Vers 11. Let the extortioner catch all he hath c. To wit by intangling him with bonds and other fraudulent oppressive courses as with so many pits and snares and thereby stripping him by degrees of all that he hath and let the stranger spoil his labour that is let him strip him of those things he hath gotten by much labour And by the stranger may be meant either
said that God shewed his people light in giving them Christ who is the light of the world Joh. 8.12 by his word spirit doth enlighten all his people Bind the sacrifice with cords even unto the horns of the altar see the Note Exod. 27.2 PSALM CXIX Vers 1. BLessed are the undefiled in the way c. This is another of the Alphabeticall Psalms see the Note Psal 25.1 But here the Psalm being divided into 22. sections according to the number of the Hebrew letters each section consisting of eight verses all the verses in the first section begin with the first letter in the Hebrew Alphabet all in the second with the second letter so it is in all the sections on to the end of the Psalm And as for the matter of the Psalm it seems to be a collection which David made of the severall meditations that he had had concerning the Word of God upon his experience of the great benefit he had found thereby in all the various changes of condition that had befallen him And hence it is that there is not above two verses at the most wherein there is not some mention made of the word of God though it be under different tearms as namely the 90. 122. verses Vers 3. They also doe no iniquity c. That is They do not wittingly allow themselves to live in any sinfull way Vers 6. Then shall I not be ashamed when I have respect unto all thy commandements That is When not regarding what mine own reason or other men shall suggest I shall only mind what thy word enjoyneth resolving in all things to follow the direction thereof then shall I not be ashamed to wit of any thing I have done which is indeed the sure effect of sin What fruit had ye then in those things whereof ye are now ashamed but being free from an evil conscience I shall be able with comfort to look God man in the face yea though I meet with many crosses afflictions for this also may be included I shall not at the day of judgement be of the number of those who having flattered themselves with vain hopes of salvation shall be cast off with eternall shame confusion Dan. 12.2 Vers 7. I will praise thee with uprightnesse of heart when I shall have learned thy righteous judgements To wit so as to practise them according to that Joh. 6.45 Every man that hath heard hath learned of the Father cometh unto me indeed there is no true praising of God unlesse men praise him by the righteousnesse of their lives as well as by their words As for those words righteous judgements see the Note Psal 19.9 Vers 8. I will keep thy statutes O forsake me not utterly To wit neither 1. by withdrawing thy grace utterly from me though to try me thou shalt see fit to leave me for a time to my self nor 2. by hiding thy self over-long from me in any time of trouble lest I should be overcome by so sore a temptation Vers 9. Wherewithall shall a young man cleanse his way by taking heed therto according to thy word The Psalmist doth particularly here instance in young men 1. because youth is the time when men do usually make choice what course of life they will take whether to live piously or profanely therefore it is fit that they should especially consider of this that if they will addresse themselves to live holily righteously the only way to doe this is in all things to take direction from the word of God 2. because young men through their folly and weaknesse want of experience through the violent impetuousnesse of their lusts are hardliest restrained from their sinfull courses so that if the word may be effectuall to cleanse them from sin then much more others Vers 11. Thy word haue I hid in my heart c. Which is done by getting the knowledge of it by committing it to mind memory by thinking seriously of it upon all occasions by having alwaies a full purpose of heart to keep close thereto as the only rule of mans life by doing all this out of a high esteem of it dear affection to it as to some precious treasure Vers 12. Blessed art thou O Lord teach me thy statutes Either by blessed here is meant that God is praised blessed of all his creatures to wit for his goodnesse mercy to them because he filleth all things with his blessings then the argument that David useth here is that since God was so good gracious ready to give all his creatures occasion to blesse him therefore he would also deal so with him by teaching him his statutes or else that God is absolutely blessed happy in of himself consequently the fountain from whence all blisse is derived unto the creatures so upon this account he desires God to teach him his statutes that thereby he might become a sharer of his blessednesse Vers 17. Deal bountifully with thy servant that I may live keep thy word Two things therefore David here desires of God 1. that God would preserve his life which seemed to be in extreme danger 2. that being so preserved he might consecrate his life wholly to God service not desiring to live for any other cause but that he might keep his word And to this some adde that under these words that I may live he desires of God the spirituall life of grace or that he might live chearfully comfortably as being assured of Gods favour which is indeed only worthy the name of living Vers 18. Open thou mine eyes that I may behold wondrous things out of thy Law This may be meant of the wonderfull wisedome holinesse righteousnesse equity c. which do shine forth in Gods law of the wonderfull rewards there promised to the righteous the punishments denounced against the wicked the wonderfull works of God recorded in his word but especially of the wonderfull incomprehensible mysteries of the Gospel for the discovery whereof David had the more cause to desire the illumination of Gods spirit because they were only made known by dark types shadows in those times of the Law Vers 19. I am a stranger in the earth c. See the Note Gen. 47.9 This is laid down as the ground of the following petition hide not thy commandements from me that is suffer not thy commandements for want of the illumination of thy spirit to be hidden from me that 1. because being but a stranger upon earth having but a while to continue here it was fit that his chief care should be for heaven the land of rest where he was to dwell for ever ever 2. because being therefore here alwaies travelling towards heaven he had need of continual direction from the word of God to guide him in the way thither that the rather because naturally he knew no
thou dost afflict me yet by teaching me and causing me to believe thy mercifull kindnesse revealed in thy word support I beseech thee comfort me in mine afflictions or rather Let thy mercifull kindnesse be for my comfort to wit by giving me grace to keep thy precepts or by delivering me out of my distresses and troubles Vers 77. Let thy tender mercies come unto me c. See the Note above vers 41 that I may live to wit chearfully comfortably in the assurance of thy love without which indeed men are but as dead men even whilst they live Vers 78. Let the proud c. See the Note above vers 21. be ashamed see the Note Psal 6.10 for they dealt perversely with me without a cause that is unjustly wickedly out of mere malice perversenesse of spirit but I will meditate in thy precepts see the Note above vers 23. Vers 79. Let those that fear thee turn unto me c. That is say some Expositours Let such as these be mine acquaintance I care not for the society of wicked men But there are two other expositions that are more probable to wit 1. that David desires that such godly men as had forsaken him or been estranged from him being misled by delusions false reports or beaten off by the troubles low condition whereinto he was fallen might again be brought to joyn themselves with him in a way of amity friendship take his part some adde too embrace him as their king being convinced of the equity of his cause by the judgements of God upon his enemies or rather 2. that he desires the godly would turn to him that is look towards him that beholding in him an example of Gods faithfulnesse to his righteous servants they might be strengthened and comforted concerning themselves See the Note above vers 74. Vers 82. Mine eyes fail for thy word c. That is with waiting for that salvation mercy which thou hast promised in thy word see the Notes Deut. 28.32 Job 11.20 saying When wilt thou comfort me to wit by affording me the deliverance mercies I have long waited for Vers 83. For I am become like a bottle in the smoke That is my body is scorched black with extreme misery see the Note Job 30.30 or my skin through my leannesse is withered wrinkled and shrunk up so it is every day more and more with me as it is with a skin bottle or bladder hung up in the smoke yea I am no more esteemed regarded amongst men then such a bottle would be Vers 84. How many are the daies of thy servant c. That is the daies allotted to me wherein I must continue under this oppression misery or the daies of my life as if he should have said They are but few I have not long to live therefore let me not spend those few daies I have to live without seeing thy promise made good to me When wilt thou execute judgement on them that persecute me But see the Note Psal 89.47 Vers 85. The proud have digged pits for me which are not after thy law Some conceive that there is an allusion in these words to that law Exod. 21.33 34. concerning digging of pits that hereby he seeks to aggravate the wickednesse of his enemies that whereas Gods law provided for the security of beasts that no pits should be digged left uncovered to the endangering of them their wickednesse must needs be very great that did secretly digge pits purposely that men might fall into them But whether it be so or no doubtlesse the drift of this clause was to represent his enemies to the Lord as worthy for their wickednesse to be destroyed The proud have digged pits for me which are not after thy law which is as if he had said They regard not thy law but what they please they will doe though it be never so contrary to thy commands Vers 86. All thy commandements are faithfull c. That is All thy laws together with all thy promises threatnings annexed are most true faithfull and whereas therefore they favour innocency righteousnesse are against all injustice wrong they that depend on the salvation promised therein to those that observe them shall doubtlesse never be deceived And hereupon he infers they persecute me wrongfully help me as if he had said they therefore that persecute me for keeping these thy righteous laws must needs doe it wrongfully therefore thou that art a faithfull God help me against mine unjust oppressours Vers 87. They had almost consumed me upon earth c. By adding those words upon earth he implyes that however they had dealt with him here he had hope of a better life in heaven whereof he was sure they could never deprive him Vers 88. Quicken me after thy loving kindnesse See the Note above vers 25. Vers 89. For ever O Lord thy word is settled in heaven c. That is thy promises stand firm for ever with thee in heaven though they may seem to fail upon earth when things come to passe which seem to be contrary to what thou in thy word hast said shall be Or else the meaning may be that the eternall certainty efficacy of Gods word is clearly to be seen in the permanency of the heavens for why do the heavenly lights orbes all things therein continue in their beings motions from their first creation but because God hath said that it shall so be from whence the Psalmist would imply that accordingly also the promises that God hath made to his people in the written word must needs be of the same eternall efficacy certainty sure to be accomplished in their seasons notwithstanding all the strange alterations confusion that seem to be in the things that are here below And this exposition may seem the more probable because in the following verses he alledgeth likewise the stability of the earth by the same word of God vers 90. Thy faithfulnesse is unto all generations thou hast established the earth it abideth the continuance of all the creatures both in heaven earth in their severall stations and operations as from the beginning God did appoint vers 91. They continue this day according to thy ordinances c. all this to prove that therefore he might safely build upon the sure accomplishment of Gods promises which he expresseth vers 92. Except thy law had been my delight I should then have perished in mine afflictions Vers 96. I have seen an end of all perfection c. That is I have found by clear reason and partly by mine own experience that the most excellent of all the creatures the greatest perfection that is in them are but finite namely in that 1. they are subject to fail vanish come to an end 2. all the good that is in them may be comprehended within certain limits they are
had overwhelmed us the stream had gone over our soul See the Notes 2 Sam. 22.5 Psal 32.6 69.1 Vers 6. Blessed be the Lord who hath not given us as a prey to their teeth This phrase implyes 1. that the mightiest enemies of Gods people cannot prevail over them even in their greatest weaknesse unlesse the Lord deliver them into their hands 2. that this because of their sins God in his justice might now have done but that of his mercy he was pleased to spare them Vers 7. Our soul is escaped as a bird out of the snare of the fowler See the Note Psal 91.3 PSALM CXXV Vers 1. THey that trust in the Lord shall be as mount Zion which cannot be removed c. The meaning is that as mount Zion stood fast could not be overturned though the winds on every side should blow with never such violence upon it so the Church shall never be overthrown but in the midst of all the changes confusions that are in the world all the persecutions that are raised against her she shall stand fast and continue for ever and so shall it be with every faithfull member of the Church in regard of their constant perseverance in the right way unto eternall salvation Only we must know that because mount Zion was a type of the Church therefore the Psalmist sets forth the stability of the Church by the stedfast standing of mount Zion rather then of any other mountain Vers 3. For the rod of the wicked c. That is the persecution oppression of wicked men the rod whereby they scourge beat Gods faithfull servants or the rod scepter the tyrannicall government of wicked men shall not rest upon the lot of the righteous that is upon the Church or upon their substance inheritance lest the righteous put forth their hands unto iniquity that is say some lest they stretch forth their hands in praying to idols or for it is not safe so to limit the words lest by the prosperity of such wicked men they be tempted to partake with them in their sins or lest through despair or faint-heartednesse fear of suffering they yield to doe any thing that is evil or take any unlawfull course to help themselves And indeed that phrase of putting forth their hands unto iniquity seemes to imply either some sly close secret stealing forth of mens hands as it were to do something that is evil thereby to avoid suffering or some sodain reaching forth their hands being overborn by the violence of temptation to some unlawfull way of securing themselves even as men ready to fall or sink in the water will sodainly catch at any thing that is within their reach to save themselves Vers 4. Doe good O Lord unto those that be good c. This may be understood more particularly as in reference to what was said in the foregoing verse of Gods sending them such seasonable deliverance from the oppression of wicked men that they might not put forth their hands unto iniquity Vers 5. As for such as turn aside unto their crooked waies the Lord shall lead them forth with the workers of iniquity c. That is God shall cut them off destroy them yea at the last judgement separating them from his elect people he shall cast them together with other reprobates into the pit of hell for in this expression the Lord shall lead them forth c. there is doubtlesse an allusion to that usuall custome of leading forth malefactours in publick from the place of their imprisonment to the place of execution But what is meant here by those that turn asside unto their crooked waies why is it said that they shall be led forth with the workers of iniquity I answer that this may be probably expounded severall waies as 1. that those cunning hypocrites that professe themselves to be of the number of Gods people make a shew of religion and yet the whilst do secretly turn aside into the crooked waies of any base sinfull practises shall be punished no lesse then those that are openly profane yea no lesse then the heathen that are professedly workers of iniquity or 2. that those that forsake the waies of righteousnesse turn aside into the crooked waies of wickednesse shall be destroyed no lesse then those that have alwaies given up themselves to work iniquity or 3. which I like the best because it best agreeth with that which went before vers 3 4. that those that in times of persecution when the rod of the wicked is upon the lot of the righteous shall for fear or hope of favour deny the faith or take any other crooked sinfull way to secure or advance themselves shall be punished as workers of iniquity no pretence of the temptations by means whereof they were seduced shall keep them from being numbred amongst workers of iniquity nor from being punished as such for this expression the Lord shall lead them forth with the workers of iniquity is to the same effect with this the Lord shall punish them as workers of iniquity as if we should say They that secretly filch away other mens goods the judge shall punish them with thieves And as for that last clause but peace shall be upon Israel therein is this covertly implyed that the destruction of such hypocrites shall tend to the peace of the truly faithfull PSALM CXXVI Vers 1. WHen the Lord turned again the captivity of Zion c. That is When the Lord brought the Jews back from Babylon into their own countrey we were like them that dream the mercy seemed so incredible so far above all hope and expectation that at first we could scarce tell whether it were so indeed or whether we were not all the while in a dream as it is said of Peter when the Angel had carried him out of prison Act. 12.9 that he wist not that it was true which was done by the Angel but thought he saw a vision And indeed that a heathen king should of his own accord send home Gods captived people into their own land that with a charge to build again the city Jerusalem and the Temple therein a command to his subjects to afford them all requisite accommodations thereunto giving them likewise all the vessels of the Temple with great riches besides it was a matter of great wonder the people here do observe it to shew what great cause they had to blesse God for it Vers 2. Then was our mouth filled with laughter our tongue with singing See the Note Job 8.21 The time was when they hung up their harps upon the willows could not sing for bitternesse of spirit How shall we sing say they the Lords song in a strange land see Psal 137.2 4 but now they had taken them down again and could sing Psalm upon Psalm and were never weary of singing Then said they among the heathen The Lord hath done great things
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
that it was to be in Ephratah that is in Bethlehem Gen. 35.16 which was a very fruitfull place called therefore Ephratah which signifyeth fruitfulnesse as for the same cause also it was called Bethlehem that is the house of bread indeed it is not improbable that such a report might be spread abroad concerning Bethlem Ephratah in regard that many men might be inclinable to think that the city where David their king was born was likely to be made the seat both of the kingdome and Sanctuary we found it in the fields of the wood as if they should have said but now we have unexpectedly found that the place where the Ark must be settled is in the threshing-floor of Araunah the Jebusite see the Note 2 Sam. 24.18 which might be called the field of the woods because it was a woody placeâ or in Jerusalem or mount Zion which might be so called because it was but a barren soil and compassed about with hils that were covered over with wood 3. That this is spoken of Davids removing the Ark to the city of Zion We heard of it at Ephratah that is the same of this solemn transporting of the Ark to Zion was brought unto us the inhabitants of Bethlem Ephratah we found it in the fields of the wood that is as is before noted in Kiriath-jearim for it is in the Hebrew in the fields of âoar Joar differeth not much from jearim Or 4. that this was spoken by way of congratulating the bringing of the Ark in to the Temple according to the desire of David as into the place appointed of God for its settled abode We heard of it at Ephratah that is say some Expositours We heard of the ancient men in Bethlem Ephratah even when we were children where the Ark was to be settled or as others we heard of it of David the Ephrathite that is who was of Bethlem Ephratah accordingly we found it in the fields of the wood that is in Jerusalem or in mount Moriah the floor of Araunah as is before noted he being anointed king the place of the Arks settled abode is now discovered But to me the two first seem the most probable Vers 7. We will goe into his Tabernacle c. See the Note again Psal 43.3 we will worship at his foot-stool see the Notes 1 Chron. 28.2 Psal 99.5 In this verse the people are brought in resolving that since the Ark was now brought into the place which God had chosen for its setled abode they would now diligently frequent that place of his presence publick worship they speak as rejoycing at the benefit which thereby would redound to Gods people Vers 8. Arise O Lord into thy rest c. See the Note 2 Chron. 6.41 Vers 9. Let thy priests be clothed with righteousnesse c. That is Let them be righteous holy and live holily and righteously particularly let them carry themselves justly holily in the execution of their priestly office see the Note Job 29.14 And in this expression he alludes to the holy garments wherewith the Priests were clothed Exod. 28.23 In the 2. Chron 6.41 this clause is expressed thus Let thy Priests O Lord be clothed with salvation accordingly the meaning here may be Let the manifestation of thy righteousnesse in protecting them by thy grace providence in shewing thy self tenderly carefull over them be an ornament to them for which see the Note there And they therefore that think this Psalm was composed to be sung at the removing of the Ark from the house of Obed-Edom do conceive that David doth hereby implicitely desire that no such thing might now befall them as had before in the sudden death of Uzzah And let thy Saints shout for joy that is Let thy holy people exceedingly rejoyce in the manifold mercies which through thy favour they enjoy or particularly in the benefits they enjoy by means of the ministry of thy priests and the settling of the Ark amongst them I know that some understand this of the Levites whose work it was to praise God with singing of Psalms in the Temple But if we compare this with the place before cited 2 Chron. 6.41 it will clearly appear that the former exposition is the best Vers 10. For thy servant Davids sake c. That is say some Expositours for thy Christs sake who is often in the Scripture called David see the Note 2 Sam. 22.51 But others again conceive that David himself doth here desire that God would remember him his servant and make good his promises to him whom he had anointed king over Israel turn not away saith he the face of thine anointed And some restrain his request to this that God would not send him away without effecting the work he had undertaken of removing the Ark from the house of Obed-Edom to Zion as he had done before when Uzzah was smitten But I rather take it to be the prayer of Solomon or of the people on Solomons behalf to wit that God remembring the promises he had made to David out of the respect he bare to him who was a man after his own heart would not cast off his son Solomon that was anointed to succeed him in the throne out of his sight nor reject his prayers or frustrate him of his hope in building a Temple for the Lord as his father had appointed him all which will be evident by comparing this place with that 2 Chron. 6.42 Vers 11. The Lord hath sworn in truth unto David he will not turn from it Of the fruit of thy body will I set upon thy throne See the Notes 2 Sam. 7.11 16. and Psal 89.3 Vers 13. For the Lord hath chosen Zion c. See the Notes Psal 78.68 and 1 Kings 9.3 Vers 15. I will satisfie her poor with bread That is I will not only give them food enough but also by my blessing upon it cause their food to nourish and satisfie them Vers 17. There will I make the horn of David to bud c. That is In Zion I will make the strength and glory of his kingdome to grow up and encrease see the Notes 1 Sam. 2.1 10. 2 Sam. 22.3 Psal 89.24 But withall this expression of the budding of the horn of David seems to have respect both to the mean condition from which David was advanced as likewise to the strange growing up and shooting forth of his kingdome again in his posterity when it was brought very low as it was by the schism of the ten tribes that fell off to Jeroboam and often afterwards in their civill wars yea when it was in a manner cut off as it was in the Babylonian captivity but especially when it was so utterly ruined at last that there seemed to be no memoriall left of it yet then in Christ that horn of salvation Luk. 1.69 budded and sprang forth again and from Zion where indeed Christs kingdome began did spread
within me is desolate that is destitute of all strength and void of all comfort Vers 5. I remember the daies of old c. See the Notes Psal 25.6 77.5 11. Vers 6. My soul thirsteth after thee as a thirsty land c. See the Notes Psal 42.2 and 63.1 Vers 7. Hide not thy face from me lest I be like unto them that goe down into the pit See the Notes Psal 28.1 88.3 Vers 8. Cause me to hear thy loving kindnesse in the morning That is say some Expositours When in the morning I pray unto thee let thy spirit inwardly assure me of thy mercy to me or rather let me speedily find that thou hast been mercifull to me see the Notes Psal 5.3 51.8 That which he intended hereby might be that he might speedily or in the morning heare that Saul had given over seeking and pursuing after him Cause me to know the way wherein I should walk c. That is how I may in all things conform my self to thy commandements or rather what course I may take that I may escape out of the hands of mine enemies who now know not which way to turn my self for I lift up my soul unto thee see the Note Psal 25.1 Vers 10. Teach me to doe thy will for thou art my God c. That is Enable me to live so that I may not doe any thing which is contrary to thy commands chiefly he intended hereby that he might not be provoked by the injurious dealings of his adversaries to speak or do any thing that was evil nor might be tempted by any sinfull way to rid himself out of his troubles Thy spirit is good lead me into the land of uprightnesse as if he had said Leave me not to mine own corrupt spirit which will certainly mislead me neither suffer me to be seduced by wicked men or by any unclean spirits which he might the rather intend because he knew how Saul had been troubled with an evil spirit sent from the Lord 1. Sam. 16.14 but let thy blessed and holy spirit the authour of all the good that is in thy people lead me into the land of uprightnesse that is into the way of upright walking or into such a way or land or ground where all is plain clear even see the Note Psal 5.8 that is into such a condition where I may be amongst those that walk uprightly or where there may be nothing to draw me aside from walking uprightly or to drive me into any crooked by-waies of wickednesse For so this phrase is used likewise Isa 26.10 Let favour be shewed to the wicked yet will he not learn righteousnesse in the land of uprightnesse will he deal unjustly that is he will persist in his wicked waies though he live where righteousnesse is both taught professed practised by others or he will turn aside out of Gods way where it is evenest straightest plainest easiest both to find follow This I conceive is the meaning of these words Others understand by the land of uprightnesse the city of Jerusalem where uprightnesse was taught where God was sincerely served worshipped others understand thereby the state of the Saints in heaven wherein uprightnesse shall dwell for ever those new heavens and new earth wherein dwelleth righteousnesse as S. Peter speaketh 2 Pet. 3.13 Vers 11. Quicken me O Lord for thy names sake That is Deliver me out of those desperate dangers wherein I am no other then as a dead man in the eye of reason see also the Note Psal 80.18 Vers 12. Destroy all them that afflict my soul for I am thy servant That is Thou hast chosen me to be thy servant and I am desirous to doe thee the best service I am able and therefore I know thou wilt take my part against mine enemies See the Note Psal 86.16 PSALM CXLIV Vers 1. BLessed be the Lord my strength which teacheth my hands to war and my fingers to fight To wit that had been formerly inured only to handle a sheep-hook and to play on a harp and not to meddle with weapons of war this discovering clearly that he had been extraordinarily taught of God herein And thus too by alledging what God had done for him he makes way for that request which follows in this Psalm that God would deliver him from his enemies as he had formerly done Vers 2. My goodnesse and my fortresse c. See the Note 2 Sam. 22.2 As for the last clause of this verse who subdueth my people under me though it may be extended to the Lords making him victorious over forreign nations which thereby became tributaries to him yet I conceive it is chiefly meant of Gods chusing and exalting him who was before of a mean condition to be king over his own people and of Gods bowing the hearts of that people to own him and submit to him as their king Vers 3. Lord what is man that thou takest knowledge of him c. See the Note Psal 8.4 Vers 4. Man is like to vanity c. That is to a vain thing or thing of nought there is nothing in him whereof he can boast wherein he can trust or wherewith he can deserve thy favour see the Note also Psal 62.9 his daies are as a shadow that passeth away to wit as the shadow of a bird flying over ones head or as any other shadow that goeth speedily out of ones sight and remembrance and is then gone as if it had never been but see the Notes also Psal 102.11 and 109.23 Vers 5. Bow thy heavens O Lord and come down c. See the Note 2 Sam. 22.10 touch the mountains and they shall smoke that is draw forth from the mountains those exhalations that may afterwards produce tempestuous storms or rather with thy black clouds and storms of rain thunder and lightning cause the mountains as it were to smoke see the Note Psal 104.32 But however that which hereby he desires is doubtlesse this that God would appear for him and by some extraordinary way destroy his mighty enemies that they might vanish as smoke Vers 6. Cast forth lightnings and scatter them shoot out thine arrows and destroy them See the Note 2 Sam. 22.15 Vers 7. Send thine hand from above c. See the Note 2 Sam. 22.7 rid me deliver me out of great waters see the Note 2 Sam. 22.5 Psal 32.6 and 69.1 from the hand of strange children which some understand of enemies of forreign nations living in a strange land as such countreys are called Psal 137.4 and worshippers of strange gods see the Note 2 Sam. 22.45 But the words of the following verse do make it clear that it is rather meant of those that were his enemies amongst his own people whom he tearms strange children because they were but bastard Israelites an adulterous generation as our Saviour tearmeth such as these were but see the Note Psal 54.3 Vers 8. Whose mouth speaketh vanity
usually turn to gall choler in the stomack so doth cause there exceeding bitter gripings pains so the flatteries of a strumpet do usually bring upon men many bitter deadly terrours miseries Vers 5. Her feet goe down to death c. That is thither she leads those that follow her see the Note chap. 2.18 her steps take hold on hell that is both she and her associates are at the very brink of hell Vers 6. Lest thou shouldest ponder the path of life her waies are moveable thou canst not know them This is a very hard place But two expositions are most commonly followed For 1. some understand it of the young mans pondering the waies of the strange womans life conversation Lest saith he thou shouldest ponder the path of life that is lest thou shouldest mark her way of life which being discovered were indeed enough to make thee loath her her waies are moveable thou canst not know them that is her waies are so variable she will have so many severall devices to intangle thee will be so cunning to transform her self into all forms fashions that though thou shouldest observe her never so diligently and as it were weigh her actions the waies she takes in a balance it would be lost labour thou wilt never be able to find her out nor to evade all her snares but wilt be overthrown by her pestilent inchantments before thou canst discern her villanous designs courses But now because it is not render'd in our Bibles Lest thou shouldest ponder the path of her life but Lest thou shouldest ponder the path of life we may see that our Translatours did rather understand it of the young mans pondering the way of life that is the way how he should preserve his life or the way of holinesse which is the true way of life and the way that leads unto life eternall Because the young man might think that though he kept company with the whorish woman yet he would take care to preserve his life by getting in time away from her or that yet he would in time repent and have a care of his soul to beat him off from thus flattering himself Solomon tels him here how impossible this was Lest saith he thou shouldest ponder the path of life that is Lest thou shouldest consider what course thou mightest take for the preservation of thy life or Lest thou shouldest bethink thy self of saving thy soul and of betaking thy self to the waies of holinesse her waies are moveable thou canst not know them that is her waies are so variable inconstant sometimes pretending one thing sometimes another that thou wilt never be able to know what thou maiest give credit to what not and consequently what course it were best for thee to take to escape the danger thou art in or her waies are so crafty crooked so many severall devices she will have to ensnare thee that thou wilt never be able to discover her devices therein that so thou shouldest bethink thy self of avoiding the danger of them but it will be with thee as with men that goe in by-paths full of windings turnings thou wilt be sure to loose thy self or her waies run headlong to hell thither they will carry thee without suffering thee to discern the danger thou art in or to bethink thy self of the waies of life This expression of the moveablenesse of the harlots waies may be used either with reference to the impossibility of throughly discerning those things that are in continuall motion so may imply that by reason of the harlots continuall various waies and devices she hath to delight and ensnare the young man that converseth with her though he now then may think of the evil of her waies and of betaking himself into the path of life yet she will soon cause such motions to vanish away neither will he be able seriously to ponder them in his mind or else by way of allusion to malefactours or foxes badgers that have usually many secret holes and hiding-places to shelter themselves in that they may not be taken thereby signifying the many wiles the harlot hath to keep her lovers from finding out her mischievous designs Vers 9. Lest thou give thine honour unto others c. That is Lest thou suffer others to rob thee of thy good name the credit good esteem which formerly thou didst enjoy And by others may be meant either simply harlots because usually one doth not satisfy the lustfull person or else together with them bawds parasites such other lewd companions with whom such unclean persons do usually converse I know that some Expositours do under this word honour comprehend the wealth wherewith God hath honoured a man the children he begets of the adulteresse as likewise the flower of a mans life his strength beauty all the honourable endowments both of his body mind yea some extend it also to that honour of a mans being created after Gods image But because these may be better comprised under the following clauses I rather take this to be meant of the shame dishonour which this sin brings upon men And thy years to the cruell that is lest thou suffer cruell harlots to wast shorten the years of thy life or lest thou spend the precious time of thy youth upon them which might be spent otherwaies to Gods glory thine own great advantage And indeed well may the harlot be called cruell because whereas the wife is carefull of her husbands estate health safety the harlot cares not how she wasts them yet afterwards when he is brougnt to poverty will never mind him nor pitty him besides that often such kind of women will not stick to poyson or make away their lovers that so some other may be entertained in their stead I know that by the cruell some understand the strange womans husband that in his jealousy will fall upon the adulterer with all possible fury not admitting of any excuse or satisfaction see chap. 6.34 35 others those that are the young mans rivals or else those bawds ruffians usurers that do cruelly wast his estate But the first exposition is clearly the best Vers 10. Lest strangers be filled with thy wealth thy labours be in the house of a stranger That is Lest thou dost wast thy substance upon whores bawds and such like vile persons upon the adulteresse her husband children servants upon usurers of whom thou must borrow money or such as must be bribed to conceal thy wickednesse And hereby Solomon doth covertly intimate what a folly it is for a man to squander away that which he hath gotten by wasting his strength in hard labour upon mere strangers so that neither his wife children kindred or friends shall be any way the better for it The first clause is in the Original Lest strangers be filled with thy strength that is with
his house But the former exposition is generally followed by Interpreters Vers 30. The fruit of the righteous is a tree of life c. That is say some Expositours their righteousnesse will be a means of life to them see the Note chap. 3.18 But rather the meaning seems to be that the benefit which men may get by the example the counsell instruction of the righteous is no lesse then life yea life eternall that therefore there is little reason why such men should be despised as usually they are in the world Yea observable it is that this fruit of the righteous doth restore life to dead men which the tree of life in the garden of Eden could not doe Now in the following clause there is one speciall instance given of this fruit of the righteous and he that winneth souls it is in the Hebrew he that taketh souls that is that taketh them with the sweetnesse of his speech and so perswades them to embrace his saving doctrine or that is a means of saving souls is wise that is he approves himself to be a wise man both because there is much wisdome to be used in this work of winning souls and because this service above all God will be sure abundantly to reward Vers 31. Behold c. As if he should have said This which I tell you now may be observed to be true by daily experience or is a strange and wonderfull thing therefore very considerable the righteous shall be recompenced in the earth that is God will make them smart for their sins here in this world much more the wicked and the sinner that is much more therefore shall they receive the reward of their wickednesse either here in this world or however eternally hereafter Some of our best Expositours would have the Lords rewarding the righteousness of the righteous here in this world to be also at least included in the first clause but I see not how that can agree with the following clause much more the wicked the sinner The meaning of the words we have cleared by the Apostle 1 Pet. 4.16 17. where he alludes to this passage of Solomon CHAP. XII Vers 2. A Good man obtaineth favour of the Lord c. That is though he may be out of favour with the world yet God of his free grace whenever he seeks to him will shew himself favourable to him do him good but a man of wicked devices will he condemn and so also punish him to wit though he may flourish for a time may justify himself and may haply by his crafty hiding of his wickednesse deceive many and though however he shall be surely applauded by the men of the world Vers 3. A man shall not be established by wickednesse c. That is He shall not be established as long as he liveth in any way of wickednesse he shall not secure himself from danger by any wicked practises but on the contrary he shall be utterly rooted up which is implyed from the following clause but the root of the righteous shall not be moved that is though they may be shaken with many storms of afflictions yet they shall not be overturned by the roots or though they spread not upwards so loftily as the wicked do yet by their righteousnesse they shall be unmoveably established see the Note chap. 10.25 Vers 4. A vertuous woman is a crown to her husband c. That is she is an honour to him his chiefest choicest ornament and consequently the continuall rejoycing of his heart she is what woman was by creation appointed to be 1 Cor. 11.7 the glory of the man who is her head but she that maketh ashamed is as rottennesse in his bones that is she is a continuall heart-breaking grief and vexation to him which pierceth so deep that it wasteth his strength consumeth not his flesh only but his bones also And thus the wise that was made of a bone of the husband becomes an incurable disease to him even as rottennesse in his bones Vers 5. The thoughts of the righteous are right c. That is to doe that which is every way just and to give every man his right see the Note chap. 11.23 but the counsels of the wicked are deceit to wit how they may deceive men and that many times by cloaking their wickednesse under fair pretences and professions of honesty and good intentions Vers 6. The words of the wicked are to lye in wait for bloud c. They tend to the destroying of men both in soul body see the Note ch 1.11 19 as by consulting together how to effect it by bearing false witnesse against them by seeking to draw them into their snares by their flatteries c but the mouth of the upright shall deliver them that is those for whose lives the wicked lye in wait to wit by giving them warning of their danger by disswading the wicked from such bloudy practices by pleading their cause before the magistrate by stirring up others to appear in their defence many other waies Vers 7. The wicked are overthrown are not c. See the Note Psal 37.36 both they their families are overthrown which is implyed by the following clause but the house of the righteous shall stand that is not they only but their families also shall be established in an estate of happinesse Vers 8. A man shall be commended according to his wisdome c. That is as a man is more or lesse spiritually wise godly manifests it in word deed but he that is of a perverse heart manifests it in his speech behaviour therefore is indeed no better then a fool though otherwise never so carnally wise shall be despised The main drift of the Proverb may be to shew that though the counsels and enterprises of the godly-wise may be unsuccessefull for a time and seem to produce very sad effects yet at last they shall have their due praise and that though on the other side the wicked may be successefull and prosper for a while yet in the conclusion they shall be despised for their folly Vers 9. He that is despised c. That is He that having modest thoughts of himself aspireth not after things too high for him and so liveth in a plain way without any pomp or state being willing to live in some honest calling and if need be to work with his own hands and so is slighted and despised in the world hath a servant that is and yet as meanly as he lives he hath wherewith to maintain himself his family at least he is able to keep one servant for the easing of himself the furtherance of his businesse the advancement of his estate is better then he that honoureth himself and lacketh bread that is is in a better condition then he that boasts of his great parentage carrieth himself as some great man and yet even then perhaps
be loathed and reproached by every man when his lying comes to be discovered and though he be brought to that shame that scarce any body will believe any thing he saith yet he will not leave his lying but loves it still Vers 26. Righteousnesse keepeth him that is upright in the way c. It secures him from being drawn out of the way by any temptations and defends him against all flanders and dangers whatsoever but wickednesse overthroweth the sinner that is it carrieth him violently into sin so that he hath no power to avoid it it overturns his designs and at last utterly destroyes him See the Notes Psal 25.21 chap. 10.29 and 11.3 5 6. Vers 7. There is that maketh himself rich yet hath nothing there is that maketh himself poor yet hath great riches Many severall expositions are given of this Proverb as that many a man that hath nothing raiseth himself to great riches and that others that have great riches bring themselves to poverty or that there are some that being poor make themselves rich by being well contented with their condition and that there are others again that being rich make themselves poor by their covetousnesse being as greedy as if they had nothing and scarce willing at any time to spend any thing upon themselves or which seems the best that many a man that is a very beggar makes a vaunting shew of very great riches see the Note chap. 12.9 and that on the other side many a rich miser pretends himself to be very poor And this is also most true concerning mens spirituall estates Vers 8. The ransome of a mans life are his riches but the poor heareth not rebuke The aim of this Proverb seems to be the setting forth of the commodities discommodities both of riches poverty and to shew that even in this regard the rich are in a worse condition then the poor The discommodities of riches that seem to be implyed in these words are these 1. that because of their riches they are the bolder to transgresse the law to gather wealth by unjust means and to be injurious to others so do many times bring themselves into trouble and not seldome even to the endangering of their lives 2. that however their lives are usually in danger either by reason of thieves robbers or of false accusers tyrants oppressours But then this commodity the rich man hath by his riches that they will help at such a dead lift herewith he can stop the mouths of those he is in danger of and so ransome his life and procure his peace as it was with those Jer. 41.8 Slay us not say they to Ishmael for we have treasures in the field c. so he forbare and slew them not see the Note chap. 10.15 But then on the other side the discommodities of the poor are very many only this commodity there is in poverty that the poor heareth not rebuke so far he is from being in danger of his life that he shall not be so much as rebuked or reviled to wit either 1. because the poor man is not in danger to be rebuked for his ill-gotten goods as the rich man is or else 2. because his poverty will make him afraid to offend or to be injurious to others and so freeth him from trouble or 3. because there is nothing to be gotten from him therefore neither robbers nor false accusers will meddle with him or 4. because even out of pity when they have offended men are ready to passe by the poor not taking any notice of their offences yea sometimes out of a slighting of them not looking upon them as any way considerable Ver. 9. The light of the righteous rejoyceth c. That is The prosperity the comfort the knowledge holy conversation of the righteous shineth brightly gloriously encreasing still more more even as the sun doth from whence the similitude seems to be taken that rejoyceth as a strong man to run a race Pro. 19.5 so shall doe unto eternity see the Note chap. 4.18 19. Because those things that flourish do seem as it were to rejoyce as the Poet saith concerning the flourishing of all the in the spring Omnia nunc rident nunc formosissimus annus and with all because the shining light of the righteous according to the foregoing Exposition is matter of much joy both to themselves others therefore it is said that the light of the righteous rejoyceth see the Note Psal 97.11 But the lamp of the wicked shall be put out that is the prosperity of the wicked which compared with the prosperous estate of the righteous is but as a candle in comparison of the sun-shine shall either be violently put out on a sodain or else by degrees consume away to nothing and so shall end in sorrow see the Notes Job 18.5 6. 21.17 Yea so shall it also be with the shew which the wicked sometimes make of knowledge holinesse it shall come to nothing This I conceive is the full meaning of the Proverb Yet some understand the first clause the light of the righteous rejoyceth of the peoples rejoycing in the exaltation prosperity of the righteous for which see the Note chap. 11.10 Vers 10. Only by pride cometh contention c. That is pride tends only to contention or pride is the chief in a manner the only cause of contention or rather pride alone is usually the cause of contentions amongst men though there be no injury done him nor no cause of quarrelling yet the proud man meerly out of pride will take some occasion or other to quarrell with men either by being injurious to them or by taking some offence causelesly all this because he is foolish see the Note chap. 11.2 and yet withall thinks no man so wise as himself so will hearken to no counsell advice of others either for the preventing of contentions or the making of peace which last is implyed by the following clause but with the well-advised is wisdome that is the humble are wile and so will do nothing rashly but upon mature deliberation will be ready to hearken to the advice of others and by that means they are carefull to avoid contentions and are all for peace Vers 11. Wealth gotten by vanity shall be diminished That is that which is gotten by deceit wickednesse see the Note Job 31.5 as particularly that which is gotten by any vain course of life which no way tends to the good either of Church or commonwealth such as that of stage-players jugglers wandering fidlers c. or by the abusing of any lawfull art in any unlawfull way Vers 12. Hope deferred maketh the heart sick but when the desire cometh it is a tree of life That is it is a singular comfort restorative to such a grieved fainting soul even as when a man ready to faint for hunger lights upon some fruit-tree and eating of the fruit
To wit because they are usually skilfull in husbandry laborious and are wont to till their ground themselves and so having also but a little tillage it is the better done and by that means through Gods blessing it yields them the better crop which accordingly they make use of for the food of themselves and their families And thus the drift of this clause is to shew that even the poorest sort of people if they be diligent may have enough to live on see the Note above vers 11. But there is that is destroyed for want of judgement that is there are some that have fair estates and yet perish in a manner because they have not food to eat as is implyed in the opposite clause to wit either because they want judgement to till their ground the prophet calls it the husbandmans discretion Isa 28.26 His God doth instruct him to discretion and so they commit the tilling of their ground to lazy negligent unfaithfull servants or because they want judgement to husband and manage what they have in a right manner and so many times all is lost by their folly and wickednesse See the Note Psal 112.5 Vers 25. The righteous eateth to the satisfying of his soul c. To wit in that 1. through Gods blessing upon his labours he shall alwaies have a sufficiency whereon to live 2. he is still contented with what estate God is pleased to afford him and 3. he will comfortably live upon that he hath and not pinch his own belly but the belly of the wicked shall want which may imply ãâã that such men because of their wickednesse unjust gains shall not have so much as bread to eat 2. that they are alwaies insatiably greedy to get yet can scarce allow themselves necessary food and 3. that when they do eat through Gods curse upon them their food doth neither satisfie their appetites nor nourish their bodies Hos 4.10 Hag. 1.6 CHAP. XIV Vers 1. A Wise woman buildeth her house c. Though this might be understood literally of her provident care to repair her dwelling-house betimes so soon as any where she espies any decaies in it and so the like may be said on the contrary of the foolish woman in the opposite clause yet I rather conceive that both clauses must be taken figuratively A wise woman buildeth her house that is she upholds enlargeth her family and estate to wit by her prudent education government of her children and family by her diligence good huswifery but especially by her piety which procureth Gods blessing both on her and hers see the Notes Exod. 2.21 2 Sam. 7.11 and Psal 127.1 but the foolish plucketh it down with her hands as if he had said with both hands earnestly as it is Mich. 7.3 that is she undoeth all to wit by her pride idlenesse and ill huswifery by her riotousnesse and by neglecting her family and houshold affairs and in generall by drawing the curse of God upon her and hers by her wickednesse Vers 3. In the mouth of the foolish is a rod of pride c. To wit 1. because foolish men out of the pride of their hearts are wont with their insolent scornful and opprobrious language to smite in a manner all they come near laying about them like mad men yea sometimes by their presumptuous speeches to strike at God himself according to that Psal 73.9 they set their mouth against the heavens c for as the almighty word of Christs command whereby he executes judgements upon wicked men is called the rod of his mouth Isa 11.4 because thereby the men of the earth are smitten to their utter ruine so the slanderous and insolent language of foolish men is here called a rod in their mouths as elsewhere it is called the scourge of the tongue Job 5.2 because much pain mischief redounds to men that are smitten thereby And 2. because such foolish men are usually beaten as it were with this rod of their own mouths in that they provoke God thereby to punish them in that those men that are smitten by them are many times thereby provoked to fall foul upon them and so they doe as it were put a rod or staffe into other mens hands for the beating of themselves Yea and observable it is which one of our best Expositours hath noted in this place to wit that this phrase In the mouth of the foolish is a rod of pride may seem also to imply 1. the sodain punishment of such men in that the proud presumptuous words they utter do presently become a rod for the punishing of themselves and 2. the reproachfulnesse of their punishment in that notwithstanding the pride and loftinesse of their spirits they are threatned not with a sword but with a rod or a staffe even as amongst men the baser sort are usually threatned with being caned or cudgelled whence it was that Goliahs spirit did so swell with disdain against David 1 Sam. 17.43 Am I a dog saith he that thou comest to me with slaves As for the following clause but the lips of the wise shall preserve them the meaning must needs be either that such men are preserved from the hurt of slanderous and reproachfull speeches by their discreet answers defences or that by avoiding such proud presumptuous speeches they are secured both from the wrath of God and from provoking others to smite them and on the contrary by their humble and gentle and courteous language do procure the favour of those amongst whom they live But see the Note also chap. 12.6 Vers 5. A faithfull witnesse will not lie c. To wit in his private speeches at other times but a false witnesse will utter lies that is he that hath falsified his faith in a cause of publick judgement will make no conscience of lying in his private discourse see the Note chap. 12.17 and therefore he that would be accounted a faithfull witnesse must alwaies make conscience of lying because otherwise he will not be believed when he speaks truth Or A faithfull witnesse having witnessed the truth he will stand to it whereas a false witnesse will easily be brought to unsay what he hath testified But I rather conceive the plain meaning of the Proverb to be this A faithfull witnesse will not lie that is He that is indeed out of conscience faithfull in bearing witnesse will not for fear or favour for any threatnings or rewards be drawn to lie as by concealing any part of the truth he should utter or dealing deceitfully any way in his testimony but a false witnesse will utter lies that is a false man called to bear witnesse will make no conscience at all of lying Vers 6. A scorner c. See the Notes chap. 1.22 Psal 1.1 seeketh wisdome that is that knowledge whereby men become wise unto salvation for even the worst of men may pretend in their way to be carefull for their souls some
of the truth 2 Tim. 3.7 3. that they rejoyce in their folly as men do in their inheritance and will by no means part with it they are as wise as their forefathers and they are resolved to be no wiser and 4. that folly in due time will certainly be the fruit reward of their sillinesse and wickednesse all their great hopes will deceive them folly at last will be their recompence to wit when the punishments of God shall fall upon them in particular shame and reproach which seems to be implyed by the opposition of the following clause but the prudent are crowned with knowledge that is they by diligent searching after true wisdome attain sound knowledge which is an honour and glory to them a means many times of their advancement here in this world but alwaies a means of bringing them to a crown of glory hereafter Vers 19. The evil bow before the good and the wicked at the gates of the righteous To wit as suitors are wont to wait at the gates of great men bowing themselves before them when they come out unto them which shews that this is meant here of Gods exalting the righteous in regard of their outward condition and the wickeds crouching before them in that respect though it be true too that many times wicked men are forced by their own consciences to reverence and respect the righteous even merely for those eminent gifts and graces that admirable wisdome and piety which they discern in them and sometimes in an humble submissive manner to seek unto them for their counsell and prayers Vers 21. He that despiseth his neighbour sinneth c. That is He that so slights and vilifies his poor neighbour that he relieves him not in his wants shall find by his punishments that he did therein greatly offend God though the world may judge otherwise of it yet by experience he shall find it so therefore he is a wretched unhappy man For that this is implyed is evident by the opposite clause but he that hath mercy on the poor happy is he to wit because he doeth that which is pleasing to God Vers 22. Do they not erre that devise evil c. That is They do unquestionably erre And two waies this may be understood 1. that they who sin not of infirmity but do advisedly plot mischief against men are quite out of the way of life eternall yea as some adde though they never bring it to passe but only devise it or 2. that they that devise evil against others do usually misse of that which they aim at and bring evil upon themselves But mercy and truth shall be to them that devise good see the Note 2 Sam. 15.20 Vers 24. The crown of the wise is their riches c. That is say some Expositours wisdome which is the crown of the wise is also their riches But doubtlesse Solomon speaks here of outward riches and saith that these are the crown of the wise that is they are an ornament an honour to them to wit 1. because their wealth is many times obtained by their wisdome and piety 2. because men will honour admire them and their wisdome the more for their riches whereas the wisdome of poor men is usually disregarded in rich men it shall be sure to be highly extolled 3. because the wise being rich have the greater advantage and opportunity to manifest their wisdome piety and 4. especially because the wise having the command of their riches do to their great glory use them well for the advancement of Gods glory for their own spirituall and eternall benefit and for the good of others But the foolishnesse of fools is folly that is be they poor or be they rich they will shew themselves fools their folly is all the ornament they have to honour them As an ape will be an ape though men put him into a golden coat so a wicked Nabal will shew himself a fool though he have never so great riches so will live and die with contempt and dishonour yea the richer such men are the more wicked and foolish they will be and the more they will discover their wickednesse folly because they will trust in their riches and abuse them exceedingly to the dishonour of God and to the hurt both of themselves and others This I conceive is the full meaning of this Proverb Yet some make this only to be the meaning of the last clause that the foolishnesse of fools that is of wicked men is folly that is folly indeed there is no folly like unto that folly Vers 25. A true witnesse delivereth souls c. That is by testifying the truth he often delivereth many innocent men from those dangers wherein they were for their estates or otherwise by some false accusation or he delivereth souls that is the lives of men when through false accusations they were in danger of death see the Note chap. 12.6 Yea in delivering any one man from such dangers it may be truly said that he delivereth souls because all that have their livelyhood by him are thereby also delivered To which some adde also that even by bearing witnesse against malefactours a faithfull witnesse may be truly said to deliver souls because the cutting off such mischievous persons tends to the preservation of many But a deceitfull witnesse speaketh lies and so destroyeth souls see the Note above vers 5. and chap. 12.17 Vers 26. In the fear of the Lord is strong confidence c. That is Whereas the fear of man doth usually work in men much faintnesse of heart spirit they that fear the Lord on the contrary are and have just cause to be very courageous and confident see the Note chap. 10.9 and his children that is say some the children of God or rather the children of the man that feareth God shall have a place of refuge that is shall be protected by God in times of danger Vers 27. The fear of the Lord is a fountain of life c. That is it is a constant never-failing means to make men live holily and comfortably here to bring them to life eternall hereafter see the Notes chap. 10.11 and 13.14 Vers 28. In the multitude of the people is the kings honour c. And consequently his strength safety also as is implyed in the following clause but in the want of people is the destruction of the prince that is it tends to his dishonour contempt and so also to his ruine And the ground of both these is because a numerous people doth not only yield great revenues to a Prince when occasion is mighty armies for his defence but is also a very probable signe that such a Prince is wise just mercifull in his government and doth maintain peace and piety amongst them seeing such a way of governmeÌt doth of it self tend to the encrease of the people besides God doth usually blesse good kings with a great
Vers 18. A wrathfull man stirreth up strife c. See the Note above vers 1 but he that is slow to anger appeaseth strife to wit not only by his readinesse to reconcile others that are at variance but also by his own backwardnesse to take exceptions causelessely and by his patience and wise and gentle answers and carriage when he is really injured Vers 19. The way of the slothfull man c. That is The way wherein the slothfull man is to go is as an hedge of thorns that is as a way that is hedged up with a hedge of thorns he apprehends it impossible that he should ever get through it or as a path overgrown like a hedge with thorns briars that is he conceits it to be full of difficulties and dangers Now this may be meant either 1. of any commendable work which such an one is to undertake to wit that he is still ready to fancy so many dangers difficulties in it that either he concludes that he shall never effect it and so gives it over or else through mere sloth it is so tedious troublesome to him that he goes on but creepingly makes no riddance of his work or else 2. of the way of holinesse righteousnesse prescribed in Gods word to wit that every slothfull wicked man doth either apprehend this way not only hard but impossible to be gone and so altogether declines it or else judgeth it a rough and dangerous troublesome way wherein a man must goe as it were amongst thorns and so it is alwaies tedious and irksome to him to do any thââg that God requires him And so likewise for the following clause but the way of the righteous that is the upright man who is alwaies conscionably diligent in every good work âe undertakes it made plain or as it is in the Hebrew is raised up as a causey that is it is to him as a plain easie commodious way he goes lustily and chearfully on in any work he undertakes there being nothing hard to a willing mind And so for the way of piety righteousnesse he finds no rub therein nothing that is so hard and uneasy nothing that doth offend and beat him off from it through faith in Gods assistance and the encouragement of his hope of eternall glory he sticks not at any difficulties or troubles therein he proceeds therein vigorously and with much content and delight Vers 20. A wise son maketh a glad father c. To wit as by other things so also particularly by his obedience dutifull behaviour towards him but a foolish son despiseth his mother and so is a cause of much sorrow to her But see the Note chap. 10.1 Vers 21. Folly is joy to him that is destitute of wisdome but a man of understanding walketh uprightly That is As fools rejoycing in evil do live wickedly see the Note chap. 10.23 so wise men rejoycing in goodnesse do live uprightly Vers 22. Without counsell purposes are disappointed c. That is When men in difficult and doubtfull cases will trust to their own wisdome and will not take counsell of others how to bring their purposes to effect they usually come to nothing either because apprehending some danger and being unable to satisfy themselves therein they give over their purposes or because not taking a right course they fail of effecting what they intended but in the multitude of counsellors that is of good counsellors for they only deserve the name of counsellors they are established that is both the men are encouraged to hold on in their good purposes and their purposes are executed with good successe Vers 23. A man hath joy by the answer of his mouth c. This may be added with reference to that which was said in the foregoing Proverb concerning the benefit of asking counsell of others and so the meaning of it seems to be this that it is a great comfort to any man when he hath been able to give any one good counsell and to expresse himself in good tearms or rather when he perceives that the answer that he hath given to those that have asked his counsell hath proved well when it hath been for the glory of God and the good of his brethren and that thereupon it hath been to them very acceptable And the drift of this may be to shew for the encouragement of those that are to ask advice that giving counsell to men is a thing that most men do naturally delight in Or else we may take this Proverb in a more generall sense to wit that gracious speech doth alwaies yield joy and comfort sooner or later to him that uttereth it And accordingly we must understand the following clause a word spoken in due season how good is it that is counsell and instruction comfort given in a time of need all circumstances both of person place and time being duly observed is very profitable and delightfull both to them to whom it is given and to him that gives it Vers 24. The way of life is above to the wise c. That is The way which he takes here in this world that he may attain life eternall is to be ever minding and seeking after those things that are above the favour of God and heavenly glory and accordingly he hath his conversation in heaven even whilst he lives here below see Phil. 3.20 Col. 3.1 he minds not earthly things comparatively yea even in his worldly businesses he goeth a higher way then others because even those things he doth in faith and obedience to God and so he is alwaies passing on heavenward and though his way being thus above is hard difficult as when men are climbing up hill yet he holds on and is still ascending higher higher in it the reason whereof is shewn in the following clause that he may depart from hell beneath that is that he may escape destruction and avoid the pit of hell to which a sensuall course of life will certainly bring men and whereto earthly-mindednesse doth as in a way downhill carry men headlong continually That which I conceive therefore is chiefely implyed in this proverb is this that though earthly-minded men think the intending of earthly things the only wisdome because thereby men become great glorious here yet they that are truly wise do rather look after those things that are above because thereby they know they shall escape hell and attain life eternall hereafter Vers 25. The Lord will destroy the house of the proud c. As namely all proud oppressors of the poor though they be never so mighty and highly conceited of their own security see the Notes also chap. 12.7 and 11 but he will establish the border of the widow that is he will secure the estates of those that are poor and helplesse and withall humble and not suffer any man in the least to encroach upon any thing that is theirs Vers 26. The thoughts of the wicked are
cannot attain them or when a man hath gotten them they will vanish away in an instant as an eagle towards heaven that is as an eagle flyeth towards heaven or if these words also be meant of riches we must understand them thus that riches will be gone beyond all possibility of getting them or recovering them again The first clause is in the Hebrew Wilt thou cause thine eies to flee upon that which is not which expression seems to have reference to that which followeth concerning riches sleeing away as an eagle and so may imply that though in their desires men flie after riches with never so much eagernesse they will be too swift for them and how vain a thing it is for men to gape after riches even as if a man should with earnest desires look after some fowle which is upon the wing and in the twinckling of an eye is gotten out of his sight and therefore it is too that the eagle is mentioned because no fowle flyeth so high or so swift as an eagle Vers 6. Eat thou not the bread of him that hath an evil eye That is of an envious man according to that Matth. 20.15 Is thine eye evil because I am good or rather of a sordid covetous miser that doth envy thee and grudge thee every bit of meat that thou eatest for so on the contrary the liberall man was before said to have a good or a bountifull eye chap. 22.9 Vers 7. For as he thinketh in his heart so is he c. That is he is not to be esteemed according to what in his words and his outward deportment he would pretend himself to be to wit one that loves thee and to whom thou art truly welcome but according to what he thinketh in his heart as namely that he is a dissembling miserly churle that grudgeth at thy eating of that which he sets before thee as is expressed in the following clause Eat and drink saith he to thee but his heart is not with thee Vers 8. The morsell which thou hast eaten shalt thou vomit up c. Some understand this literally that by reason of some unwholsome meat which the envious man doth often set before his guests or by reason of his drawing them with a mischievous intention to overlade their stomacks with his meat or drink his guests should vomit up what they had eaten and so also should be disabled from speaking so wisely and acceptably to those that were present as otherwise they might have done which they think is intended in the next clause and lose thy sweet words But by the common consent of most Expositours the meaning is rather this The morsell which thou hast eaten shalt thou vomit up that is By some snare wherewith he will entrap thee or some mischief he will afterwards doe thee he will make thee pay dearly for what thou hast eaten or rather When thou shalt perceive either by some distastfull speeches given thee or by some other means that he grudged to see thee eat his meat thou shalt be so inwardly vexed and grieved that thy meat shall doe thee no good and in that regard it shall be all one to thee as if thou hadst vomited it up again or thou shalt even loath that very meat of his which thou hast eaten and repent that ever thou didst eat it and wish thou couldest vomit it up again And lose thy sweet words that is all the sweet glosing words wherewith he welcomed thee c. all the content thou didst take therein shall be then lost they shall doe thee no good but rather thou shalt be vexed exceedingly that thou wert so befooled by his dissembling language or thou shalt lose thy sweet words that is all the flattering language thou gavest him or all the courteous sweet complementall words thou spakest to him by way of praising his good chear or acknowledging his love and returning him many thanks for his kind entertainment or any good or pleasant discourse wherewith thou soughtest to delight him or his guests whilst thou wert at his table all which shall be as lost either because the covetous churle took no delight in them whilst he grudged at him for eating up his victuals or because the man that spake them when he comes to discover the sordid dissembling of his host that entertained him shall be fretted that ever he spake them and shall wish that he had never spoken them Vers 9. Speak not in the ears of a fool for he will despise the wisdome of thy words To wit out of ignorance or profanenesse see the Notes chap. 9.7 8. But yet this phrase of speaking in the ear may seem to imply that this is meant only of private admonition or reproof Vers 10. Remove not the old land-mark and enter not into the fields of the fatherlesse To wit neither by seizing upon their lands and estate unjustly nor by any encroachment through removing their land-marks nor by breaking violently into them any other way to doe them any damage Vers 11. For their redeemer is mighty c. See the Note Job 19.25 he shall plead their cause with thee see the Note chap. 22.23 Vers 13. Withhold not correction from the child c. That is neither omit it thy self nor restrain others from doing it to whom it belongs see the Notes also chap. 13.24 19.18 for if thou beat him with the rod he shall not die that is such moderate correction will not be his death to wit neither at the present for a rod will break no bones nor yet by degrees by grieving or weakening him and bringing him into a consumption or he shall not die that is this will preserve him both from being cut off by untimely death as cocker'd children for their wickednesse many times are and likewise from eternall death as is more fully expressed in the following verse Vers 14. Thou shalt beat him with the rod and shalt deliver his soul from hell This last clause may be taken not only as a promise but also as a precept Vers 15. My son if thine heart be wise my heart shall rejoyce even mine That is not only shall this yield joy to thine own heart but to mine also by whose instruction this hath been wrought and who for the love I bear thee cannot but rejoyce in thy good Vers 16. Yea my reins shall rejoyce c. That is All the inward parts of my body shall be affected with my joy when thy lips speak right things that is when thou becomest able thereby to instruct others or when thy speech is pious and every way right which is therefore particularly mentioned because this is the highest proof of true wisdome in the heart If any man offend not in word the same is a perfect man Jam. 3.2 Vers 17. Let not thine heart envy sinners c. See the Notes Psal 37.1 3 but be thou in the fear of the Lord all the day long that is continually and constantly even then
flowing of the sea so much more in his higher acts of providence as when he decreeth and bringeth about the sinfull actions of wicked men without being in the least degree the author of their sins when he punisheth infants for the sins of their parents and many other things of the like nature of which we see what the Prophet saith Isa 45.15 Verily thou art a God that hidest thy self O God of Israel Now however God hath much glorified himself by revealing many things to men especially of his will and counsel concerning mans salvation yet by this his concealing things in other regards from men he hath brought far more glory to himself and that because hereby it appeareth 1. how infinite and incomprehensible the wisdome of God is the wisest being forced to cry out with the Apostle Rom. 11.33 O the depth of the riches both of the wisdome and knowledge of God! how unsearchable are his judgements and his wayes past finding out 2. that God is to be believed in what-ever he saith because he hath said it though man be not able to conceive how it should be and 3. that God may do what-ever he pleaseth and that his will is the supreme rule of all justice and that he is no way bound to give an account of any thing that he saith or doth Iob 33.13 As for the following opposite clause but the honour of kings is to search out a matter the drift of that is to shew that the greatest of men must not think to be like God herein but that even kings themselves ought to esteem it their honour to advise and consult with their friends and counsellors in all their great affairs and that it is indeed an honour to them and that for which they shall be greatly loved feared reverenced when they make diligent enquiry into the state of their kingdomes as far as may be into the secretest transactions of other neighbouring nations so that no plot shall be so closely carried on at home or abroad but that they shall discover it when they shall with much pains search into all kind of knowledge divine humane especially that of their own laws what-ever may best enable them for their government gain credit thereto when they can search out the truth in the most intricate causes that are brought before them as Solomon did in that of the two harlots 1 King 3. see the Note also Job 29.16 when they are carefull to clear unto the people the justice of all their judiciall proceedings This I conceive is that which Solomon intended in this obscure Proverb Yet there are other Expositions given of it which have likewise some probability in them As 1. that it is for the glory of God that the Scripture wherein he reveals his will to men should be in many places obscure hard to be understood because through the just judgement of God some profane persons stumbling hereat do despise it cast it away whilst the godly do with the greater diligence enquire into it reverencing it the more for this are the more careful not rashly at any time to meddle with it but that it is for the honour of kings with all diligence to search the Scriptures that they may be the better able to carry themselves in all things as Gods vice-gerents Yea because the following Proverbs in this place are for the most part the more intricate because they are expressed under severall similitudes tropes allegories therefore with particular respect to them this may be premised that it is for the glory of God thus to conceal things but that it will be for the honour of kings to search out the meaning of them And 2. that when God seeth the wickednesse of men yet passeth it by as if he took no notice of it this is for his glory because hereby it is seen how infinitely long-suffering patient he is but that kings must not with us wink at the wickednesse of men it being much for their honour to search out and to punish notorious offenders But the first exposition is clearly the best Vers 3. The heaven for height and the earth for depth and the heart of kings is unsearchable That is As no man can exactly search out the height of the heaven or the depth of the earth or As no man can discover what is in the heaven above because of its height or what is in the earth beneath because of its depth so neither can men search out the hearts of kings or discover the designs and counsels that are in their hearts Now though this be generally true of all mens hearts that other men cannot exactly know them Jer. 17.9 yet it is here particularly affirmed of kings as being more eminently so with them then with others and that either because dissimulation is a chief piece of that policy which they call king-craft or else rather because the cares and counsels of kings must needs be so exceeding many and their wisdome when they are such as they ought to be so exceeding great and their aimes and designes so high and their projects so profound and all these are usually carried on so closely that other men are not able to reach them And the drift of this Proverb is either 1. to teach kings how they ought in this regard to carry themselves or 2. to shew that it is as vain and foolish a curiosity though many be much taken with it to goe about to search out the secret designs of kings as to search out the height of the heaven or the depth of the earth or else 3. to imply as with reference to the foregoing verse how much more impossible it must therefore needs be to search out the counsels and judgements of God Vers 4. Take away the drosse from the silver and there shall come forth a vessel for the finer That is The silver being so refined will be fit to be made into any vessel of plate by the work of the gold-smith Vers 5. Take away the wicked from before the king c. That is let them be cut off or banished either out of his kingdome or out of his Court and his throne shall be established in righteousnesse to wit 1. because God is pleased with such impartiall execution of justice upon offenders and others will be hereby made the more carefull to avoid all such waies of wickednesse both which will move God to blesse and establish both king and kingdome yea the more righteous the people are the more faithfull they will be to their king even for conscience sake and 2. because evil counsellors and flattering parasites when they are the favourites of kings and familiar with them do usually hinder the justice that should be in his government and by their oppression of the subjects do alienate their affections from him and both these tend to the ruin both of king and kingdome See the Note also chap. 20.8
for that anger is here also intended may be very probably gathered from the words of the following verse or if thou hast thought evil to wit by entertaining any unjust surmises or evil purposes against any body whatsoever lay thine hand upon thy mouth that is be silent see the Note Job 21.5 utter it not by word or deed or as some would have it think seriously of the evil done or intended for the hand upon the mouth is often the gesture of a man full of sad and serious thoughts and goe not about to defend it but give it over Much is said by many Expositours to shew how this is added in the close of Agurs speech with respect to that which went before as 1. Some hold that having in this chapter stirred men up to severall vertues in the close here he warns them that they should not hereupon be puffed up with pride at least that they should not obstinately persevere in any evil which out of pride they had fallen into and 2. some conceive that having in the three last verses taught men to be couragious and magnanimous and to maintain the dignity of their places he addeth here this caution that under pretence hereof they must not grow proud and turbulent at least if their spirits began to incline that way they must be very carefull to restrain themselves 3. some think it is added with reference to the last words in the foregoing verse and a king against whom there is no rising up that by way of advice that in case any had foolishly lifted up themselves âhought any evil against a king they should doe well to make a stop proceed no farther in such a dangerous thing But I see not why we may not take this to be here added as a particular precept without any dependance upon that which wânt before Vers 33. Surely the churning of milk bringeth forth butter and the wringing of the nose bringeth forth bloud so the forcing of wrath bringeth forth strife That is the urging of men to wrath that haply are of themselves of a calm and gentle spirit or the pressing of men to farther wrath that are of a cholerick nature and in a passion already by many reiterated provocations must needs cause great contentions Now this may be added as a reason why as was said in the foregoing verse men should beware of such foolish proud and angry carriage of themselves towards others or of farther enraging those that are angry already by any provoking language to wit because such provocations do usually produce bitter quarrels and those do usually end in great mischiefs CHAP. XXXI Vers 1. THe words of king Lemuel c. That is king Solomon Because there was no other king of Israel or Judah of this name and because in the Hebrew there is much affinity betwixt these two names Lemuel and Solomon this I conceive cannot be questioned The word Lemuel is by interpretation of God or to God or as some would have it God to him or God with him And therefore it is probable that this name was given him to signifie either that he belonged to God as his son or servant or that he was of God or by God ordained to be king of Israel or at least that his mother desired it should be so But now whether this name was given him by speciall direction from God the rather because Solomon was to be a type of Christ the Lords anointed the true Immanuel or whether Solomon speaking of himself here in a third person gives himself this name or whether it was his mother that gave him this name when she saw he was to succeed or had succeeded his father in the throne which some are the more inclined to think because it is his mother here that calleth him Lemuel it cannot be certainly determined However it is clear that they are called the words of king Lemuel because it was king Solomon that wrote them and left them upon record for that they were the words which Bathsheba his mother spake to him is evident by the following clause the prophecy that his mother taught him to wit either when she first discovered his naturall temper enclining to those sins which here she warns him to avoid or rather in his tender years when her love only made her fear lest he should dash upon these rocks or when haply by the extraordinary guidance of Gods spirit she foresaw his danger in these regards and so laboured by these holy instructions to antidote him against these sins for which cause it is as some think that these instructions are here called a prophecy But for that see the Note chap. 30.1 Before Solomon had told us chap. 4.3 4. how his father instructed him and here now he tells us how his mother also taught him And observable it is that though Bathsheba had sinned so hainously as she had done yet upon her repentance she was so far honoured of God as to be the mouth of his spirit for the uttering of part of the canonicall Scripture Vers 2. What my son and what the son of my womb and what the son of my vows That is for whose being birth for whose life well-doing every way for whose advancement to the crown praise-worthy carriage of thy self in that place of honour for whose eternall salvation I have offered up so many prayers and sacrifices and made so many vows and promises to God so that all these patheticall expressions were but to imply that he was her dearly-beloved son and consequently that what she now spake to him proceeded from her tender affection to him and that in these regards he was bound not to despise her counsell but rather to hearken the more affectionately to her As for that manner of speech which she here useth What my son and what the son of my womb c. it is an abrupt kind of speech importing abundance of affection even more then could be uttered and that especially by the frequent repetition of that word son Some conceive it is a form of speech tending to stirre up the party spoken to to mind seriously what is spoken as if she had only said Ah my dear son hearken diligently to me But rather some word is to be understood that is not expressed What my son c. as if she had said What thinkest thou my son or What affection dost thou bear towards me or rather What shall I say to thee or desire and require from thee what counsell or charge shall I give thee rather then this which I shall now say to thee Vers 3. Give not thy strength unto women c. That is the strength of thine estate body and mind see the Notes chap. 5.9 10. and 7.26 nor thy waies to that which destroyeth kings that is neither do thou imploy thy self in following that which doth commonly destroy not men of ordinary rank only but even princes and kings to wit the
sin of uncleannesse and haunting the company of whorish women by whom and for whose sakes not the persons only of kings but their kingdomes also are many times destroyed Vers 4. It is not for kings O Lemuel it is not for kings to drink wine c. That is to drink it immoderately not for refreshing and strength but for drunkennesse and as taking delight in drinking for otherwise there is no question to be made but that the daintiest of drinks as well as of meats was lawfull for kings and princes rather then for those of an inferiour rank and quality Vers 5. Lest they drink and forget the law c. This is said either 1. because magistrates when their brains and wits are intoxicated with overmuch drinking are not indeed able to tell what is law nor to discern betwixt right and wrong in the parties contending or 2. because by much drinking men frequently become stupid and blockish at all times Hos 4.11 whoredome and wine and new wine take away the heart or 3. because men given to drunkennesse are wont to be carried away with their corrupt affections which make them partiall in passing sentence As for the following clause and perâert the judgement of any of the afflicted we must know that the afflicted are particularly mentioned because in judgement they are most frequently negâected and oppressed or by the afflicted may be meant any that are wronged and so fly to the magistrate to right themselves Vers 6. Give strong drink unto him that is ready to perish c. To wit through poverty or any other heart-breaking affliction as Jacob in that regard is called A Syrian ready to perish Deut. 26.5 And indeed so it is explained in the following clause and wine to those that be of heavy hearts but especially in the following verse where a reason is given why wine and strong drink was fittest for such Let him drink and forget his poverty and remember his miserie no more that is no more at that time being cheared up with that refreshing drink he hath taken I know that some understand by those that are ready to perish such as through sicknesse are ready to faint or malefactours condemned to die And indeed that there was a custome amongst the Jews to give wine to men that were condemned to die which some think to be that which Amos 2.8 is called the wine of the condemned is methinks very probable by that which is said of our Saviour as he was going to execution Mark 15.23 that they gave him to drink wine mingled with myrrhe But yet by the context it is evident that those words must be understood here in a more generall sense However either this must be taken as spoken comparatively not absolutely as if she had said If it were lawfull for any to drink a little more then ordinary it would be for those that are in great affliction that they may thereby forget their sorrow and not for kings and princes that live in great prosperity and plenty and are in danger thereby to forget the law or else the drift is to shew that wine and strong drink though moderately taken is fitter for the afflicted then for kings and princes and withall to imply that such a quantity of wine as would no way hurt but rather doe good to those that are in great distresse would utterly overthrow princes and make them unfit for their imployments for to be sure excesse in drinking is not here allowed to the afflicted this would rather encrease then abate their sorrow Vers 8. Open thy mouth for the dumb c. That is such as dare not or through shamefacednesse or simplicity or any impediment in their speech are not able or through oppression are not suffered to speak for themselves in the cause of all such as are appointed to destruction that is that in their estates body or credit are in danger to suffer greatly through the injustice of men even to their utter undoing But see the Note Psal 79.11 Vers 10. Who can find a vertuous woman c. To wit that he may take her to wife or where can such a wife be found From hence to the end of the chapter in two and twenty verses according to the number of the Hebrew letters we have an elegant Poem containing the description of a good wife and in the beginning of these verses we have all the Hebrew letters in order as they are in the Hebrew Alphabet for which see the Note Psal 25.1 Whether it were composed by Solomon as a character of his mother Bathsheba and that upon occasion of those holy instructions of hers to him which are here before recited or by Bathsheba for the direction of Solomon in the choice of a good wife it cannot be certainly determined Vers 11. The heart of her husband doth safely trust in her c. That is Her husband upon just grounds is from his heart confident of her faithfulnesse to him not only in regard of her chastity and secrecy but also which is indeed here chiefly intended in regard of her well-ordering his houshold affairs which accordingly therefore he leaves wholly to her care so that he shall have no need of spoil that is he shall not need to goe forth to war to enrich himself with the spoils of vanquished enemies nor to use any unlawfull waies to store himself with goods gotten by extortion and oppression and that because she by her industry and huswifery will so abundantly furnish her house as if she had shared in the spoils of some ransacked city Vers 12. She will doe him good and not evil c. That is good without any mixture of evil not being a good wife in some respects but a very bad one in others all the daies of her life that is constantly all the time she lives with him and in all conditions and changes in youth and age in prosperity and adversity in health and sicknesse yea even after his death if she surviveth him by speaking honourably of him and by doing good to his children and friends Vers 13. She seeketh wool and flax c. That is That her self and family may not be idle for want of materials to work upon she provides them before-hand at the best rate and worketh willingly with her hands that is with her own hands she doth not only set others on work And observable it is that the good huswife of whom this is spoken is withall described to be a woman of that rank that vers 22. her cloathing is said to be silk and purple and her husband vers 23. to be known in the gates that is in the seat of magistracy Vers 14. She is like the merchants ships she bringeth her food from afar This expression may be used to imply severall things as 1. that by her continuall labour and diligence like the merchants ship that sails both night and day she gets wealth apace 2. that her house is furnished with as
For in much wisdome is much griefe c. To wit 1 Because it cannot be attained without much labour and toile both of body and mind which often impaires such mens health and wasts their spirits and endangers their lives and makes them melancholy and of a sowre and peevish temper 2. Because their knowledge will still be found to be imperfect and uncertain the more they know the more they will discover their own ignorance and how little that is they know in comparison of that which they know not and so still they will be the more eager to search into hidden things and so put themselves upon more and more toile and labour 3. Because the more knowledge a man hath the more he will discover the corruption of mans nature his own and other mens vanity folly madness and misery 4. Because he will find that with no knowledge he hath attained he can reforme this folly and perversness of his own or other mens nature and wayes 5. Because the more knowing men are the more toilsome businesses in the way of teaching and government they shall be put upon 6. Because they shall find that the most learned men are most envied and many times most injuriously dealt with the silliest fooles being usually preferred before them 7. Because the most able men for wisdome and learning do many times erre when they think to do best and are usually disappointed in those designs they have best contrived 8. Because all such learning and knowledge is of a perishing nature when old age comes it usually decayes and to be sure when death seiseth upon men it passeth away is lost and comes to nothing and lastly and especially because he shall certainly find at length that true happiness hereby can never be attained CHAP. II. Vers 1. I Said in my heart c. Having found that happiness was not to be attained by any knowledge of the creature he resolved in the next place to make tryall whether it might be attained by the plentifull fruition and enjoyment of the creature I said in mine heart Goe to now I will proove thee with mirth as if he should have said I did not do this as being transported by the power of suddaine corrupt passions but upon mature advising with my self I deliberately resolved to give my selfe to delights and pleasures to wit by way of tryall whether that would yield me true content and happinesse or no I will prove thee with mirth saith Solomon to himself that is with a merry and voluptuous life therefore enjoy pleasure as if he should have said Afflict not thy selfe any longer with the toilesome study and endeavour for learning and knowledge but take thy fill of all lawfull pleasure and delight in earthly things So that for the understanding of this we must consider that surely Solomon being so wise and good man as he was did not intend hereby that he would give up himselfe to brutish sensual pleasure without any regard of reason religion or honesty but only that he would endeavour to give himselfe all content in all such delights as might be seemly for a man It cannot indeed be denied but that even these might carry him too farre and make him too much forget both God and himselfe But yet by the sequele of the Chapter it is evident that he meant to goe no further in these things then might stand with wisdome and piety And yet we see that even upon this course of his he at last passeth this censure and behold this also is vanity that is there is no true tranquility nor happinesse to be found in these things and that because such delights do never satisfie men usually men are cloyed with them or at least there is some mixture of sorrow in them and besides they are commonly the cause of much sin and misery and so are of short continuance and end in sorrow see Pro. 14.13 and then a little misery and sorrow makes men forget all their former pleasures Ver. 2. I said of laughter It is mad c. That is I said of all excessive pleasure when a man gives up himselfe to it and makes it his businesse to live a merry and voluptuous life that it made men frantick or that it is no better then madnesse or that it argues a man to be mad to wit 1 because in such excesse of mirth men are usually transported beyond all bounds of moderation even to the doing of those things which are unreasonable and which argue much vanity levity and incomposednesse of judgement in those that do them 2 because it is no better then madnesse for men to seeke for happinesse in such base such light and foolish things as carnal pleasures are things of such short continuance and that do so usually end in sin and sorrow and 3 Because for men to be so merry and joviall considering the misery of all men by nature and the many dangers they are alwayes subject to may well be deemed madnesse And indeed it is likely that the ground of Solomons using this expression was because distracted men are oft given to much laughter yea even then when they are in burning fevers and other dangerous sicknesses And then for the next clause And of mirth What doth it I conceive it is another way of expressing the same thing to wit that such a merry voluptuous life did bring to a man no true profit at all What doth it saith Solomon as if he should have said It doth a man no good in the world Or It doth a man hurt rather then any good they that live such a kind of life they doe but make fooles of themselves But now some hold that the first clause is meant of immoderate rejoycing expressed outwardly in laughter and such like jollity and the second of a free and frolick temper of heart and spirit Ver. 3. I sought in mine heart to give my selfe unto wine c. Some of our best Expositors as farre ar I can discern their meaning doe hold that in the two foregoing verses Solomon related how at first from the study of wisdome he betook himselfe to live wholly in jollity and pleasure without minding any thing else and how he found that to be meere vanity folly and madnesse and that now in this and the following verses he relates how hereupon he resolved upon another course which was that seeing neither the alone austere search after wisdome nor the alone giving up himselfe to a voluptuous life would yield him that happinesse and full contentation in this life which he sought after he would now try a middle course prudentially to temper wisdome and pleasure together so to mind the study of wisdome as withall to allay the bitterness thereof with a free use of all worldly delights and pleasures and so to order himselfe in the way of his delights and pleasures according to the directions of wisdome as not to be dissolute and excessive therein but to keep within the bounds
againe all these things being ordered by the providence of God And so likewise the next clause A time to embrace and a time to refraine from or as it is in the Hebrew to be far from embracing may be meant of making up or breaking off marriages or of the different seasons that God sends to wit such wherein married persons and other deare friends may mutually rejoyce together and embrace one another and others againe when through alienation of affection sicknesse or other great sorrowes men are farre from embracing See 1 Cor. 7.5 Joel 2.16 Vers 6. A time to keep and a time to cast away To wit either through necessity as when men in a storme cast their goods overboard to save their lives see Jon. 1.5 or out of voluntary choice as when men do chearfully and bountifully give what they have for the reliefe of the poore see Psal 112.9 Eccles 11.2 or when men doe readily abandon any thing they enjoy rather then not keep faith and a good conscience see Heb. 10.34 Vers 7. A time to rent and a time to sew c. This may be understood as spoken figuratively of the Rents and Divisions that are often made in Kingdoms States and Churches and of making up such breaches againe or of rending men from the Church by Ecclesiastical censures and of reuniting them to the Church againe But I rather take it to be meant of mens rending their garments in times of great sorrow for which see the Note Gen. 37.29 and so of mending those garments againe And that the rather because the following clause A time to keep silence and a time to speake may very probably be taken in the same sense because in times of joy men are wont to use great freedome of speech and in times of great sorrow to keep silence according to those passages Lam. 2.10 The Elders of the daughter of Zion sit upon the ground and keep silence and Amos 5.13 Therefore the prudent shall keep silence in that time for it is an evil time See the Note also Job 2.13 Vers 8. A time to love and a time to hate That is A time to manifest our love and charity to men and a time to doe those things that proceed from the just hatred of sin and wickednesse see the Note Psal 139.21 Or rather A time wherein God doth those things which cause and encrease love and friendship amongst men and a time wherein those things are done which occasion great variance and hatred amongst men Vers 9. What profit hath he that worketh in that wherein he laboureth See the Note Chap. 1.3 It is as if he had said Seeing when men have done what they can all things must depend upon the determinate counsel of God and therefore they cannot help or hinder the vanity and volubility that is in the things of this world nor work out any happinesse to themselves therein therefore all anxious cares about these things are to no purpose they may keep men from reaping any comfort in those things God hath bestowed upon them but they can never frustrate what God hath determined and therefore they may endeavour that which they shall never be able to effect and seek after those things which they shall never come to enjoy or which if they doe come to enjoy them they shall quickly leave to others Vers 10. I have seen the travel which God hath given to the sonnes of men to be exercised in it Some would have this to be understood meerly of the labour of seeking the knowledge of all things as before Chap. 1.13 where we have in a manner the same words for which see the Note in that place But doubtlesse that which Solomon saith here is rather meant of the various and contrary imployments passions and events that are in the world Whereas it might be thought that it is meerly casual that things doe thus come to passe Solomon here assures us that all these things are of God it is God that hath given this travel unto men to wit of being imployed in different and contrary works and imployments and that with different and contrary events according as he hath fore-decreed And whereas againe it might be thought that if all labour be unprofitable and that because let men doe what they will they shall be able to effect nothing but according to what God hath foredetermined then men had as good sit still and doe nothing as to labour and travel to no purpose to this likewise Solomon answers that Gods will is that men should use all lawful endeavours in all things they desire to accomplish though Gods providence should work contrary to mens endeavours yet man in obedience to Gods command must doe what belongs to him to doe to be exercised in it that is that they may be exercised thereby and kept from idlenesse and pride c. and all the evil effects thereof or that they may imploy themselves in observing the providence of God in that variety of changes that is in all worldly things Vers 11. He hath made every thing beautifull in his time c. As if he should have said Though in regard of the great uncertainty of all humane endeavours and the various and contrary events of things there may seeme to be a great deale of disorder and confusion in those things that are done in the world at which men are apt to stumble and take offence yet this is because we are ignorant of the ends that God propounds to himselfe and are not able to put together all the pieces of his Providence nor to foresee the effects that he will at last produce and so cannot comprehend the wise contrivances of all his works for the truth is that if we once discover Gods ends and how he brings about that which he determined whether in regard of judgements that he executeth upon wicked men or the tryal that he makes of the faith and patience of his people or other such like holy designes we shall find that every thing even these things that seeme so full of confusion are in their season admirably beautiful and done in the most exact and comely order and that as in the first Creation there was nothing that God made that was not very good Gen 1.31 so in the works of his providence in governing the world there is nothing that God doth but it is exceeding beautiful in its season Though things seeme to happen never sâ unexpectedly and crossely yet when the Lord hath performed his whole work as the Prophet speaketh Isa 10.12 and that we come to compare one thing with another we shall find that God hath ordered all things for the best even to admiration As the beauty of pictures and curious hangings and so likewise of the bodies of men aâiseth from the orderly mixing of divers and contrary colours so doth the beauty of Gods works of providence arise from his wise causing even of crosse and contrary events to work
our rafters of fir Some conceive that the Spouse doth hereby give her Beloved to understand that their house though some meane Country-cottage yet because of his presence with her therein was to her all one as if it were some stately cedar palace However spiritually by their house here is meant either heaven our house which is from heaven as the Apostle calls it 2 Cor. 5.2 where Christ and his Bride the Church must one day dwell together for ever or else the Catholique Church of God on earth which is called the house of God 1 Tim. 3.15 wherein Christ and the faithfull doe sweetly dwell and converse together And because cedar is a very precious and strong wood not subject to rot or to be worme-eaten and so of a very permanent nature and withall of a sweet smell as the firre also is therefore in saying The beames of our house are cedar and our rafters of fir Or as it is in the margin of our Bibles our galleries of fir which were walking places for pleasure round about on the tops of their houses if we take it as spoken in reference to our house in heaven then the Spouse must needs intend thereby that her Beloved hath there provided for her habitation with him a house transcendently glorious and pleasant and that shall never decay nor wax old A house as the Apostle calls it 2 Cor. 5.1 not made with hands eternall in the heavens but if we understand it of the Church the house of the living God here on earth then it may signifie first the glorious excellency strength and stability of the Church in generall against which the gates of hell shall never prevaile Mat. 16.8 and that she is alwayes most precious in Gods sight or 2. that the particular Congregations of the Saints should through their communion with Christ be adorned with sweet graces or men of holy sweet and gracious spirits some of them being for their strength of grace as pillars in the Church or beames that by their preaching of the Gospel and other eminent good services in their places doe help much to the staying and upholding of the Churches of Christ and others as rafters though of lesse use yet very usefull and conspicuous in their places as likewise that they should be firme and during and because of the Ordinances therein enjoyed and their Christian fellowship therein like galleries of sweet wood pleasing and delightfull both to God and to his people Or 3. that the graces of Gods people are firme and solid and incorruptible by meanes whereof they are sure to persevere and to continue constant in the faith unto the end or 4. that the Scriptures the writings of the Prophets and Apostles and the holy truths contained therein whereon the faith of Gods people doth rest are the strength of the Church and not rotten worme-eaten traditions and so shall be as long as the Church it selfe shall be upon earth CHAP. II. Vers 1. I Am the rose of Sharon and the lilie of the valleys We reade of a City or Towne in the Land of Gilead that was called Sharon 1 Chron. 5.16 and it seemes that from this Towne all the Country about between Mount Tabor and the Sea of Galile from Cesarea to Joppa was also so called It was doubtlesse a rich champaigne Country famous for its fat and flourishing pastures and therefore we find that king Davids herds were fed there 1 Chro. 27.29 and Sharon is frequently mentioned amongst the most fruitfull places in the land of Canaan as Isa 39.9 where to set forth the grievous desolation that should be brought upon the most flourishing parts of that Land it is said Sharon is like a wildernesse and Bashan and Carmel shake off their fruits and Isa 35.1 2. where the joyfull flourishing of Christs kingdome is set forth by the flourishing of Sharon and Carmel The desart shall rejoyce and blossome as the rose the glory of Lebanon shall be given unto it the excellency of Carmel and Sharon yea in this last place there may seeme to be some hint given that Sharon was particularly famous for the best rose However by the rose of Sharon is meant the most goodly and beautifull rose And so likewise by the lilie of the valleys is meant not that which is abusively so called by Herbalists but the most beautifull and goodly lilie because valleys by reason of the wetnesse and fatnesse of the soile are wont to yield the fairest and most fragrant lilies yea it may be particularly meant of those valleys mentioned together with Sharon 1 Chron 27.29 where Davids herds were fed as they were in Sharon But now by whom these words are spoken whether by the Bridegroome or the Bride is somewhat questionable because the words are applicable to Christ and the Church too They that take them to be the words of the Spouse conceive that the drift of them is to set forth not only the spirituall beauty of the Church for which see the Notes chap. 1.5 8. Psal 45.13 and how sweet and delightfull the graces of the faithfull are both to Christ and others endued with the Spirit of Christ see the Notes Chap. 1.12 13. but also especially the continuall danger the Church is in by reason of the many enemies that are still ready to oppresse her being herein like a rose not inclosed and fenced in a garden but growing in an open field exposed to be cropt by every hand or troden down by every beast that comes neare it But because it seemes more proper that Christ should thus set forth his own excellencies thereby the more to allure his Spouse to him according to those expressions which he used in his ministry whilst he was upon the earth I am the light of the world Joh. 8.12 and I am the Way and the Truth and the Light Joh. 14.6 then that the Church should thus commend her selfe I rather take these words to be the words of Christ to his Spouse the Church wherein taking occasion from what his Spouse had said of him in the latter end of the foregoing Chapter ver 16. Behold thou art faire my beloved yea pleasant he now replyes thereto I am the rose of Sharon and the lilie of the valleys As if he had said It is not without cause that thou doest so highly esteeme of me seeing my grace to poore sinners that haye by the eye of faith beheld the beauty of it and have experimentally felt the sweetnesse of it is above the choicest of all worldly contentments The rose is accounted the Queene of flowers farre excelling all others in beauty and sweetnesse and we know what Christ saith of the beauty of the lilies Mat. 6.29 to wit that even Solomon in all his glory was not arayed like one of these So that by tearming himselfe the rose of Sharon and the lilie of the valleys is implyed 1. his surpassing spirituall beauty for which see the Note Psal 45.2 whence it is that he is
watch-men be meant false Teachers wicked men that are in the place of Pastors and Governours of the Church but are indeed of an Antichristian spirit then by their smiting and wounding the Spouse is meant either their wounding the faithfull with their scandalous and wicked lives or else rather the bitter reproaches and cruell persecutions wherewith they wound the faithfull and that for no other reason but because they seek after Christ for indeed reproaching is tearmed smiting in the Scripture Jer. 18.18 and so are all other wayes of persecuting and afflicting the children of God see Isa 53.4 And that this is here meant is methinks evident because the Church seemes to bewaile her sufferings herein which she would not have done if the wounds she speakes of had been only the reproofes of her faithfull Pastors and because these calamities seeme to be mentioned as brought upon the Church by way of punishing her for her former neglect of Christ and as a meanes to quicken her in the way of repentance The keepers of the wals took away my vail from me Either the same persons that were before called the watch-men that went about the City are here called the keepers of the wall or if we understand it of others that had more peculiarly the charge of looking to the walls it must be supposed either that upon the outcry made these came in to the ayde of the other or else that the Spouse having gotten from the watch-men fell afterwards into the hand of the keepers of the wall and that striving with them she was forced to leave her vaile behind her Now by these keepers of the walls may be meant againe as before the faithfull Pastors of the Church who are said to take away the Spouses vaile either because when they reprove the faithfull they are wont also to take from them all the excuses and pretences wherewith they are wont to palliate their offences or because they may by over-harsh censures condemne the faithfull as false-hearted hypocrites and so strip off their vaile the good esteeme they formerly enjoyed But rather by these keepers of the walls may be meant civil Magistrates that are by their place to defend the Church against outward enemies or as before is said of the watch-men wicked Pastors and Governours in the Church And because vailes were worne by women as an ornament Isa 3.23 as a token of the modesty of virgins and therefore an honour to them Gen. 24.65 and the signe of wives subjection to their husbands see Gen. 20.16 1 Cor. 11.5 c. therefore these persecuting tyrants because they stripped the Church of her outward estate and by the foule reproaches they cast upon her charging her with heresie and schisme and all manner of evill they did what in them lay to bereave her of her good name and repute yea of her innocency which was her honour and by pressing upon her false doctrines and humane inventions did seek to strip her of the purity and integrity of her doctrine and discipline wherein consisted her subjection to Christ they are said to have taken away her vaile from her Vers 8. I charge you O daughters of Jerusalem c. See the Notes Chap. 1.5 2.7 It seemes that these daughters of Jerusalem hearing the noise that was made by the Spouses calling for her beloved or upon the tumult that was made by the watch-mens apprehending of her came forth to see what the matter was and thereupon she spake thus to them Or else it must be supposed that having with much adoe gotten away from the keepers of the walls not discouraged with the hard usage she had met with she went on in her search and enquiry after her beloved as indeed the faithfull are never more zealous for Christ then in times of persecution and in an houre of desertion occasioned by their former neglect of Christ and so meeting with these daughters of Jerusalem pressed them to help her in finding out her beloved I charge you O daughters of Jerusalem if ye find my beloved that ye tell him that I am sick of love It is in the Orâginal expressed very emphatically with an earnest and passionate kind of speech If you find my beloved what will ye tell him why truly not what injuries have been offered me that I mind not so much but that which you may easily discerne in me to wit that I am sick of love that is for want of him for which see the Note Chap. 2.5 It is an expression much like that Hos 9.14 Give them O Lord what wilt thou give give them a miscarrying womb and dry breasts and that the drift of it is all one as if she had said I doe not desire to conceale from you the cause of my troubled soule nor doe I desire that you should conceale it but rather that you should freely impart it to him namely that I am sick of love And so the meaning is that the Church desires her particular members and friends or that the faithfull desire of all the Saints and servants of God that if they enjoyed the light of Christs countenance or that when they found his presence with them in their private prayers or private resortings that they would then spread her or their cause before him and plead with him on their behalfe Vers 9. What is thy beloved more then another beloved O thou fairest among women c. See the Note Chap. 1.8 The daughters of Jerusalem mentioned in the foregoing verse doe make this enquiry of the Spouse concerning her beloved that they might hereby minister an occasion to her to set forth his praise and that either thereby to give a vent to her affection which might be some ease to her heart that seemed to be almost overwhelmed with trouble for him or rather that they might receive full satisfaction from her concerning him as wondering at her love and being fully perswaded that there was something considerable in it that she the fairest among women should be so vehemently carried out in her affection to him and should lay such a solemne charge and adjuration upon them concerning him which is expressed in the following words wherein to shew how earnestly they desired to be informed herein their inquiry of him is againe repeated What is thy beloved more then another beloved that thou doest so charge us That is What excellencies are there in him more then there are in others that are by their friends esteemed also worthy to be beloved And severall things are here observable as this relates to Christ and his Spouse the Church as namely 1. That the beauty of his Spouse is no whit impaired when she is beaten wounded and unveiled because the graces of Christians doe shine forth with greatest brightnesse in times of persecution and affliction 2. That the faithfulls earnest seeking after Christ is a singular meanes to put others upon enquiring after him and 3. That Christians will be earnest to have the
evening every moment and hence are those expressions I die daily 1 Cor. 15.31 in deaths often 2 Cor. 11.23 we are killed all the day long Rom. 8.36 they perish for ever without any regarding it that is they are taken away never more to live in this world and yet scarce any amongst the living they leave behind them do ever regard this or lay it to heart This I conceive is the true meaning of the place for they are said to perish for ever that dye only because they are gone for ever in regard of the comforts of this life according to that chap. 14.14 If a man dye shall he live again and that Psal 103.16 As for man his dayes are as grasse as the flower of the field so he flourisheth for the wind passeth over it and it is gone and the place thereof shall know it no more and it is doubtlesse the living that see this and make not good use of this perishing condition of those that dye concerning whom that clause of complant is added without regarding it yet some I know understand this otherwise to wit thus whereas the consideration of this mortality of man might and should one would think make men the more carefull to walk righteously before God naturally it is otherwise they never regard this and so as others before them they die in their sins and perish for ever Vers 21. Doth not their excellency which is in them go away they die even without wisedome Some understand the first clause thus that when men die their soul which is the excellency and glory of man goeth away but I rather understand it thus that even those men that have any excellencies above others whether naturall or acquired they perish and their excellencies with them vanish and come to nothing and then they die even without wisdome that is either first they die like fools men that had not the wisedome by the mortality of men to consider before-hand of their end but run on in their sins and never provide for a better estate or 2. They die as if they had no wisedome they have no more priviledge against the stroke of death then fooles have according to that Eccles 2.16 How dieth the wise man as the fool or 3. They cannot carry their wisedome away with them but that as all other their excellencies vanisheth away CHAP. V. Vers 1. CAll now if there be any that will answer thee and to which of the Saints wilt thou turn Eliphaz having in the former chapter prooved that God did never unjustly punish men but for their wickednesse and therefore that it was a most bold and presumptuous part in him to justifie himself and to murmure against God as he had done in these words now he gives him to understand that if he should appeal to any of the Saints and servants of God dead or living he should not find one amongst them all whose judgement were like his or that had raged against God as he had done by whose example he might defend himself Vers 2. For wrath killeth the foolish man and envy slayeth the silly one That is either these passions carry men head-long to such unadvised courses as proove their death or else 2. By murmuring and breaking out in wrath and impatience against God or by an envious grudging that God deals worse with them then others men provoke the Lord utterly to destroy them a most egregious piece of folly which the Saints and servants of God have alwaies carefully avoided or 3. By filling the soul with vexation and fretting grief they make a mans life a continuall death and do at last cause him to wast and pine away and bring him to the grave And in this Eliphaz strikes secretly at the intemperate passion which Iob had discovered in his late expostulations and complaints which he conceived did spring from his rage against God for the troubles he was in and from a secret envy that others were in a better condition then himself Vers 3. I have seen the foolish taking root Eliphaz having upbraided Iob for his wrath and impatience returns here to his former argument of prooving that it is the wickednesse of men that brings Gods judgements upon them for yielding at first that indeed he had seen foolish that is wicked men in such a flourishing estate for a while that one would have thought there had been no danger of a change he adds But suddenly I cursed his habitation which is meant either that Eliphaz did immediately even while they did thus flourish resolve with himself and perhaps foretell that doubtlesse Gods curse would in the conclusion fall upon them or else that suddenly their estate was so changed that he concluded it was the curse of God upon them Vers 4. His children are farre from safety c. This is added to shew both that wicked mens children are oft involved in the same destruction with their fathers and likewise that though wicked men sometimes escape Gods judgements in their own persons yet at least then they fall upon their children and posterity they shall be oppressed in the gate that is before the seats of justice and no body shall stand in their defence Vers 5. Whose harvest the hungry eateth up and taketh it even out of the thorns c. That is after all their labour in plowing sowing and keeping their fields when they are now in hope of reaping the fruit of their labour or have already reaped it poor and needy robbers and men greedy of prey shall violently seise upon their harvest their hedge of thorns about their fields or about their stack Exod. 22.6 shall be no fence for it nor whatever else they can do to guard and preserve it and shall carry it away swallow it up and devour it And under this one particular the same is implyed concerning all the goods and provisions which wicked men gather up with a great deal of labour and toil namely that they shall be spoiled of all by a company of poor greedy wretches that will break through and have it whatever it cost them Vers 6. Although affliction cometh not forth of the dust c. Eliphaz still proceeds to proove that Iob was justly punished for his sins and so withall makes way to the following exhortation covertly given him vers 8. of seeking unto God that for his sins had brought these miseries upon him But because this phrase of affliction coming forth out of the dust and springing out of the ground may be understood probably four severall waies accordingly these two verses may be expounded in a four-fold sence 1. Thus Though affliction and trouble come not by chance and we know not how as those things that of their own accord grow out of the earth without any seed sown yet this we may see that men are born to trouble and that severall miseries befall them even as naturally as the sparks fly upward and therefore doubtlesse some cause or reason
shalt diligently consider his place and it shall not be To wit because he shall be grubbed up by the roots See the Note Job 20.9 Vers 11. But the meek shall inherit the earth c. See the former Note vers 9. and who are meant by the meek Psal 22.26 and shall delight themselves in the abundance of peace that is in their great plenty of all good things or rather in the inward tranquillity of mind which they shall enjoy that peace of God which passeth all understanding Phil. 4.7 whilst the wicked are disquieted with continuall troubles Vers 12. The wicked plotteth against the just and gnasheth upon him with his teeth To wit out of malice and envy See the Note Psal 35.16 Vers 13. The Lord shall laugh at him c. See the Note Psal 2.4 for he seeth that his day is coming that is the day appointed by the Lord for the punishment of the wicked So that by his day may be meant either the day of the Lord as the day of vengeance is called Joel 2.1 or the wicked mans day as Job 18.20 of which see the Note there as the time when the woman with child comes to be in pain is called her hour Joh. 16.21 yea it may refer to that day when that mentioned in the two following verses shall come to passe Vers 15. Their sword shall enter into their own heart c. where the wound must needs be mortall The meaning is that their mischievous attempts against the righteous shall prove their own ruine And their bowes shall be broken that is their plots and practises shall be frustrate See the Note 1 Sam. 2.4 Vers 16. A little that a righteous man hath is better then the riches of many wicked To wit 1. Because the wicked do often enrich themselves by unjust means and so have much vexation and trouble with them and likewise thereby do treasure up wrath against the day of wrath whereas the righteous with a little well gotten have much peace of conscience with hope of heaven hereafter 2. Because the righteous use theirs well and are the better for them whereas the wicked abuse theirs many wayes and are in many respects the worse for them 3. Because the righteous enjoy what they have from hand to mouth as the gifts of God and the pledges of his fatherly love and care over them and so it is to them as manna from heaven and hereby they enjoy much sweet comfort and are fully satisfied with what they have whereas the wicked have none of this joy nor satisfaction by their wealth 4. Because God by his blessing doth usually make that the righteous enjoy to be more effectuall for their good then is the abundance of the wicked a little course fare makes them more healthfull and strong then the wicked are with all their plenty And 5. because the wicked enjoyeth not his wealth long as the righteous man doth and this indeed agrees best with the following words Vers 17. For the arms of the wicked shall be broken c. That is the power of their great wealth see also the Note Psal 10.15 but the Lord upholdeth the righteous that is he will maintain and support them though they be in never so weak a condition Vers 18. The Lord knoweth the daies of the upright c. That is he takes care of them at all times and doth daily supply their necessities see the Note Psal 1.6 or he knoweth their condition at all times and accordingly provides for them he knows their wants and dangers and how and when to help them or as he knoweth and hath appointed the time how long they shall live so accordingly he provides for them neither can any power of the enemy cut short their daies and their inheritance shall be for ever that is the estate they have shall be continued to them and shall be transmitted to their posterity for many generations yea and besides this some also adde after all they shall have in heaven an eternall inheritance Vers 19. They shall not be ashamed in the evil time c. This may be meant of any time of publick calamity or particularly of that evil time mentioned in the following clause to wit the time of famine and in the daies of famine they shall be satisfied that is God will provide for them making them well content with their portion though it be but little whilst the wicked in abundance have never enough But all these temporall promises must be understood with exception of the Crosse Vers 20. But the wicked shall perish c. To wit in the daies of famine of which mention was made in the foregoing verse or whilst the righteous are saved they shall perish even in their plenty and the enemies of the Lord shall be as the fat of lambs to wit when it is burnt upon the altar or when it melts away before the fire and so thereby may be also covertly implyed that the wicked in their greatest prosperity are but as beasts fatted for the slaughter into smoke shall they consume away that is they shall perish suddenly and utterly not the least memoriall of them being left behind them Vers 21. The wicked borroweth and payeth not again c. To wit because the curse of God following him though he tryes by all waies right or wrong to enrich himself yet he falls into poverty But now some understand it of his neglecting to pay his debts out of base covetousnesse which suffers him not to part with what he hath though thereby he defraud others or of his not being able to pay them by reason of the excessive rate whereat he lives and so they conceive that this is added to shew that the wicked know not how to make a good use of their estates thereby to make good what he had said before vers 16. A little that the righteous man hath is better then the riches of many wicked But the first exposition is the best and accordingly we must understand the following clause but the righteous sheweth mercy and giveth to wit that God blesseth him so that he hath both for himself and for others too Vers 23. The steps of a good man are ordered by the Lord c. This also some understand of the Lords guiding him by his spirit to doe that which is good and right in his eyes and the next clause and he delighteth in his way they understand thus that it is a delight to the righteous man to walk in Gods waies But surely David speaks still of the outward prosperity of the righteous to wit that God by his providence guides them in all their affairs so that they may find good successe and prosper therein and the next words are added to shew the cause hereof namely that God is pleased with their waies as finding them carefull to approve themselves to him in all things and therefore he prospers them and indeed some understand that last clause thus and
he shall abound with blessings see the Note chap. 11.25 Vers 26. He that trusteth in his own heart is a fool c. That is He that relyeth upon his own corrupt wisdome and reason see the Note chap. 3.5 or upon his own strength and abilities any way and so despiseth the counsell of others yea never minds the counsell and direction of God in his word but doeth whatever seemeth good in his own eyes and confidently rusheth into any temptation and danger he is a proud presumptuous fool and shall surely fall into many errours and desperate inevitable miseries as is implyed from the following opposite clause but whoso walketh wisely that is warily and advisedly and according to the rule of Gods word and the counsell of wise men and that having no confidence in himself trusteth in God and in all things seeketh to God for a blessing he shall be delivered to wit out of all those dangers wherein otherwise he might have perished Vers 27. He that giveth unto the poor shall not lack but he that hideth his eyes shall have many a curse That is The poor people shall lade him with imprecations and God shall poure forth manifold plagues and miseries upon him Vers 28. When the wicked rise men hide themselves c. To wit by flying their countrey or concealing themselves in secret places that either to avoid the tyranny of such Rulers or else to decline those publick judgements which God is wont to bring upon people in such corrupt times see the Note above vers 12. Yet if we understand the first clause of the righteous only then the meaning may be that in such times there are but few righteous men to be found and that because all in a manner follow the example of their wicked rulers But when they perish the righteous encrease to wit not only because those that before lay hid do then appear again but also because many others are wonne into the waies of righteousnesse by their counsell and example yea also by observing the judgements that are fallen upon their wicked rulers and by the encouragement and good example they have from those good rulers that succeed in their room CHAP. XXIX Vers 2. WHen the righteous are in authority the people rejoyce c. It may be read also When the righteous are encreased but this is included in the other for where the righteous are in authority the number of the righteous amongst the people will then encrease see the Notes chap. 11.10 28.12 28. But where the wicked beareth rule the people mourn that is though it may be they dare not openly complain yet at least they secretly sigh and mourn to wit not only because such rulers are usually great oppressours but also because the people for want of good order are then fearlesly injurious one to another running into all kind of wickednesse do cast themselves headlong into the pit of destruction and because the Lord also doth usually then plague such a people with manifold judgements Vers 3. Whoso loveth wisdome rejoyceth his father c. See the Notes chap. 10.1 15.20 The love of wisdome is here opposed to the love of harlots as appears by the following clause but he that keepth company with harlots spendeth his substance See the Note chap. 5.9 Vers 4. The king by judgement stablisheth the land c. That is by administring justice equally to all he settleth both his kingdome and people in a safe and flourishing condition but he that receiveth gifts that is the king that taketh bribes whether it be for the putting of men into places of magistracy or for the perverting of justice by acquitting the guilty or condemning the innocent overthroweth it to wit 1. because by such hope of impunity men will be encouraged in their injurious dealings and in all kind of wickednesse which often proves the ruine of kingdomes 2. because the people do hereupon become mutinous and 3. because such injustice will however provoke God to destroy a people That which is translated he that receiveth gifts is in the Original a man of oblations and accordingly some understand this of sacrilegious Princes that seize upon those things which have been given to God And some Expositours conceive also that because Solomon saith not a king that receiveth gifts but he that receiveth gifts this is to imply either that such an one deserveth not the name of a king or that bribe-taking overthroweth kingdomes whether it be done by the king himself or by his subordinate officers Vers 5. A man that flattereth his neighbour spreadeth a net for his feet The meaning is either 1. that flatterers are so far from being friends that they are no better then deadly enemies in that they doe that to those they flatter which is all one in effect as if they lay in wait to take away their lives to wit because by flattering them in their vices for which they should reprove them they encourage them to run on in those waies of perdition by extolling them above measure they puff them up with damnable pride self-conceit or 2. that what-ever flatterers may pretend their aime is always thereby to beguile deceive those they flatter so to ensnare them bring them into some danger or to get them into their power to make a prey of them according to that of the prophet Mic. 7.2 they all lye in wait for bloud they hunt every man his brother with a net Vers 6. In the transgression of an evil man there is a snare c. That is though he may promise himself safety and content in his wicked way yet it will bring judgements terrours of conscience upon him see the Notes Deut. 7.16 Prov. 5.22 11.5 6. 12.13 Job 18.7 8 9. so he shall mourn howle which is implyed by the following opposite clause but the righteous doth sing rejoyce to wit because he is at peace with God is free both from such snares from the fear of them knoweth he hath just cause to rejoyce even in his afflictions But some do otherwise understand this Proverb as thus In the transgression of an evil man there is a snare that is he is insnared by the evil he intendeth or doeth to the righteous but the righteous doth sing rejoyce to wit both for his own deliverance Gods just judgement upon the wicked see the Notes chap. 11.10 Psal 58.10 Or thus In the transgression of an evil man there is a snare because he labours to draw others to partake with him in his wickednesse but the righteous is delivered from this snare and so rejoyceth Vers 7. The righteous considereth the cause of the poor c. That is If a man be righteous whether judge or private person though he will not respect the persons of the poor yet he will carefully search into the justice of their cause will accordingly help relieve them
see the Notes Job 29.16 Psal 41.1 but the wicked regardeth not to know it to wit that he may the more freely slight and oppresse them Vers 8. Scornfull men c. See the Notes chap. 1.22 and 8.8 and Psal 1.1 bring a city into a snare that is into desperate dangers to wit by stirring up the wrath of God or the magistrate against the city with their obstinate and incorrigible wickednesse and rebellion or by provoking with scornfull and opprobrious words or usage as Hanun dealt with Davids embassadours 2 Sam. 10.3 4. any that may be stirred up thereby to come in a hostile manner against them to ruine the city But this may be read also as it is in the margin of our Bibles Scornfull men set a city on fire to wit by kindling dissentions or raising tumults therein or by drawing down judgements from God by their wickednesse upon the inhabitants But wise men turn away wrath to wit the wrath of God or the supreme magistrate or any other incensed against the city as namely by appeasing mutinies by their wise counsell by their prayers and righteous conversation and opposing the wickednesse of others so they deliver the city from danger Vers 9. If a wise man contended with a foolish man c. To wit as seeking thereby to pacify him or to reclaim him from any evil way or to convince him of any point of truth or right whether he rage or laugh that is whether he doe it in a severe manner with much vehemency of spirit with discovering himself to be highly offended at the fools presumption obstinacy or whether he doe it with all mildnesse in a smiling jesting way as pitying laughing at his impertinencies folly there is no rest that is he shall never be able to quiet or content or satisfy the fool or he himself shall never be quiet nor shall be ever able to free himself from him But yet because the expressions here used of raging laughing do better fit the foolish then the wise man I should rather understand that clause of him to wit that when a wise man contendeth with a fool whether the fool do rage against the wise man or whether he laugh scoff at him there is no rest that is there is no quieting of him or he is as insufferable to the wise man when he laughs is in sport as when he is furious and rageth Vers 10. The bloud-thirsty hate the upright c. That is even the upright man that is most harmlesse innocent in his life or they so hate him that they will not spare his life that because his upright life doth condemn their wickednesse because upright men are wont to oppose such bloudy men and to endeavour to have them punished yea this may imply also that even in hating him they are no better then murderers in Gods sight But the just seek his soul that is they love the upright so seek to save his life so rescue him from the malice of the bloud-thirsty or they will require his life of the bloud-thirsty that have slain him by bringing them to suffer for it yea some understand it thus that whereas the bloud-thirsty hate slay the upright the just and upright on the other side will seek to preserve the life of the bloud-thirsty man Vers 11. A fool uttereth all his mind c. See the Notes chap. 10.14 12.16 23. 14.33 15.28 17.27 Vers 12. If a ruler hearken to lies all his servants are wicked That is say some Expositours he thinks them all such because by those liars to whom he hearkens they are reported to be such or rather they are usually wicked to wit flatterers slanderers such as will tell him all manner of lies as hoping thereby to please him get his favour And then besides 1. Servants are usually such as are their rulers 2. such rulers will if it may be have no other servants 3. God doth often in his wrath fit them with servants sutable to their temper Some conceive also that it is not said all his servants are liars but more generally all his servants are wicked because lying is usually a covert for all kind of wickednesse Vers 13. The poor and the deceitfull man or the usurer meet together c. That is the poor and the rich for he mentioned the usurer or the deceitfull man only because rich men do usually get their great estates by usury and deceit the Lord lighteneth both their eyes that is they both live by him see the Note Psal 13.2 and he causeth his sunne to shine upon them both or he sheweth mercy and giveth the graces of his spirit equally to both without any respect of persons But see the Note chap. 22.2 Vers 15. The rod and reproof c. That is either of them severally or the rod when it is accompanied with reproof give wisdome so far is it from making children fools as fond parents are wont to say it will do therefore such a child will be an honour to his parents which is implyed from the following words but a child left to himself bringeth his mother to shame to wit through his folly and wickednesse see the Note chap. 10.1 Vers 16. When the wicked are multiplied transgression encreaseth c. To wit not only because there are then the more to transgresse Gods laws but also because wicked men are wont to sollicit others to sin to encourage help one another in their wickednesse yea their very example is infectious especially because the very multitude of the wicked is in it self a ground of making them bold in all kind of wickednesse in regard that they are prone to justify themselves in that they doe by the example of a multitude at least they become hereby fearlesse of being hindered in the evil they would doe or of being punished for it when it is done may rather hope thereupon to be countenanced favoured by many And hence it is that the presumption of the wicked Israelites is set forth by this Hos 4.7 As they were encreased so they sinned against me As for the following clause but the righteous shall see their fall see the Note Psal 91.8 It is doubtless here added either to secure the righteous from being drawn away by the throng of the wicked to the encrease of their transgressions or to comfort them both against their fear of being in danger in such times against their sorrow for such abounding wickednesse so likewise to beat off wicked men from hoping to escape punishments because of their multitudes by giving them to understand that the more their transgressions are encreased the more the measure of their sin is filled up so the nearer they are to destruction Vers 17. Correct thy son and he shall give thee rest c. That is though it may be irksome and grievous to thee to doe