pronounceth a just sentence or more generally that in beâ—ring witnesse or in giving advice and counsell or in any other way doth alwaies speak that which is true just and equall without all flattery or dissimulation or that speaketh fitly to the purpose in any cause or matter propounded to him And by every mans kissing such a mans lips is meant that every one will dearly love and highly honour him and will be ready to doe him any service he is able and that because of the great good which such a man doeth by his speaking and because such faithfull lips are so rarely found for of these things kissing was a token and pledge see the Note 1 Sam. 10.1 Vers 27. Prepare thy work without and make it fit for thy self in the field and afterwards build thine house The drift of this Proverb is to teach us that we must never undertake any enterprise till we are sure of the means whereby to effect it But indeed the generality of Expositours understand the words otherwise Prepare thy work without and make it fit for thy self in the field that is first get grounds and store them with cattel sow and plant them every way husband them so that they may yield thee much fruit and that the fruit thereof may be carefully gathered and inned and when by this means or which is proportionably the same when by learning some trade or calling and following it diligently thou hast gotten somewhat whereon to live comfortably and well to maintain thy self family then trim and enlarge furnish thy house according to thy estate or build thee a new house fairer then that which thou hadst before or then get thee a wife provide for posterity And some also conceive Solomons intent to be that these works of husbandry must first be done in their season because the season being passed they cannot be done at any time But however both the one the other conceive the drift of the Proverb to be this that men must first provide for things necessary and of greatest importance and then afterwards for those things that are of lesse moment Vers 28. Be not a witnesse against thy neighbour without cause c. That is without just ground as by accusing him of that as a fault which is not a fault or by testifying that against him whereof he is guiltlesse which thou doest upon mere uncertainties or against thine own conscience when he hath given thee no cause so to wrong him or to raise such a report of him And if we thus understand the first clause the second may be to the same effect and deceive not with thy lips to wit by misinforming men and making them believe that to be truth which is not or making shew hereby that thou art a faithfull honest man when indeed it is not so or by colouring over a bad cause with a varnish of fair words thereby to deceive those that hear thee and not speaking the truth simply plainly Or else we may understand the first clause thus Be not a witnesse against thy neighbour without cause to wit not being legally cited and called thereunto offer not thy self herein of thine own accord which will imply that thou doest it rashly out of ill will or envy or in a way of revenge and deceive not with thy lips to wit by flattering men or by deceitfull promises and pretences of love So the first clause may forbid deceiving men by false witnesse and the second deceiving them by flatteries Or if we understand the first clause as most do of backbiters the meaning of the whole sentence may be briefly this Do not slander him secretly and in the mean season flatter him to his face Vers 29. Say not I will doe so to him as he hath done to me c. See the Note chap. 20.22 I will render to the man according to his works as if he had said thereby proudly speaking of thy self in the very language of God But now some understand this particularly with reference to the foregoing verse of a mans resolving to deceive or bear false witnesse against his neighbour in a way of revenge because he had formerly done so to him Vers 34. So shall thy poverty come as one that travelleth c. See the Note chap. 6.11 CHAP. XXV Vers 1. THese are also Proverbs of Solomon c. To wit These that follow to the end of the 23. chapter as well as those before from the beginning of the 10. at least to the 23. of the foregoing chapter which the men of Hezekiah that is his servants or courtiers perhaps his secretaries or the men which he had appointed to that service whether private men or Priests or Levites or prophets that lived in his time as did Isaiah amongst others it is not expressed copied out to wit out of some writings or fragments of writings then extant wherein Solomon or some other from his mouth had written many of his Proverbs or it may be out of some publick Records that were kept of Solomons Act and Monuments It seems Hezekiah in his zeal to promote the cause of Religion appointed some to this service of collecting the choicest of Solomons Proverbs that were found at that time in any other book which having done reduced them into order and prefixed this Inscription they were joyned to this book see the Note chap. 1.1 Vers 2. It is the glory of God to conceal a thing c. God may be said to conceal a thing 1. in that he doth not communicate his counsels and purposes unto others by way of advising concerning any thing which he intends to do for saith the Prophet Isa 40.13 Who hath directed the spirit of the Lord or being his counsellor hath taught him but doth without any such consultation what ever seemeth good in his own eyes 2. in that he hath made known to his people in his word many truths which are to them unsearchable mysteries the causes whereof and the manner how they should be humane reason is no way able to reach as the Trinity of persons in the unity of the Godhead the eternall generation of the Son and procession of the holy Ghost many such like 3. in that there are many things the knowledge whereof God imparteth not to any but reserveth it wholly to himself as the hour of mens naturall death and the day of judgement and many things again there are which he revealeth to some and not to others according to that Matth. 11.25 I thank thee O Father Lord of heaven and earth because thou hast hid these things from the wise and prudent and hast revealed them to babes and 4. in that he doth many things the causes and reasons whereof the wisest of men are no way able to comprehend and search out which as it is true in many naturall things for who can exactly demonstrate the reason of the blowing of the winds Ioh. 3.8 of the ebbing and
of the rest had spoken any thing that did in the least satisfie his mind or allay his sorrow but rather they had much imbittered his spirit And therefore indeed if we mark it in this Reply of Jobs he doth not vouchsafe as it were to speak any more to his friends as concluding there was no hope of convincing them but addresseth himself either to speak to God or to bemoan himself to himself Vers 3. O that I knew where I might find him that I might come even to his seat That is the seat of God For either because he had heard Eliphaz lay such foul things to his charge as he had done in the former chapter after all that he had formerly said to clear himself therefore he now again wisheth that he might plead his cause before God before him who knew what he suffered and would compassionate him because of his sufferings or else because Eliphaz had advised him to acquaint himself with the Almighty and to make his peace with him telling him what great things God would doe for him if he would thus repent and turn to him therefore he professeth here how glad he would be that he might appear before God as knowing that he should find God at peace with him whatever they thought should be able to justify himself against them before his tribunall O that I knew where I might find him c. He speaks here of God after the manner of earthly princes judges who sit in judgement sometimes in one place and sometimes in another and the drift of his words is only to shew that were it a thing to be hoped that God would appear in a visible manner and so he might plead his cause before God as men do before an earthly magistrate he could be very glad of it and would willingly present himself before his Judgement-seat to answer for himself against the false accusations of his friends So that this is no more then what he had often wished before as chap. 9.34 35. chap 16.21 and 17.3 concerning which see the Noâ—es there Vers 5. I would know the words which he would answer me and understand what he would say unto me That is Being confident of the justice of my cause and therefore not fearing any thing having in order opened the cause before God which hath been pleaded betwixt me and my accusers and having with store of arguments maintained mine integrity before him I would see what God would answer to the arguments that I should bring for my self and what he would at last determine in the cause I would study to understand what he should say whether by way of approbation or reproof and would quietly submit thereto And thus he implyes that he doubted not but God would acquit him and would make known why he had brought so great calamities upon him Yet because of those words and understand what he would say to me some would have this implyed also that God would clearly and perspicuously make known his mind to him whereas he scarce knew what to make of all that his friends had said to him Vers 6. Will he plead against me with his great power No but he would put strength in me By his great power may be meant either that absolute power whereby God may doe with his creatures whatever he pleaseth and that justly too or that infinite power before the consuming terrour whereof such a poor creature as he was could never stand especially if God should proceed in extremity with him and deal with him according to the rigour of his justice and accordingly the meaning of these words must be that he was confident either that God would not proceed with him according to his absolute power over his creatures making his own will and pleasure the only reason why he laid such heavy judgements upon him or else that God would not overwhelm him with the terrour of his Majesty and glory which was the condition that Job formerly propounded where he desired he might have liberty to plead his cause before God chap. 13.20 21. concerning which see the Note there And hereto indeed the last clause seems best to agree No but he would put strength into me that is in stead of crushing and overwhelming me by his glorious power he will rather sustain me that I may be able to stand and plead my cause before a God of such Majesty Vers 7. There the righteous might dispute with him c. That is The righteous may boldly plead their cause before God in such a way of judgement where God will not stand upon his absolute power for the punishing of men but will only deal with them according to the revealed rule of his justice in regard of the Covenant of mercy he hath made with them and where God will as it were lay by his Majesty and glory and admit a poor man to plead his cause before him as if he were pleading before a man as himself And this he applyes to himself in the following words so should I be delivered for ever from my judge the meaning whereof is that if God his judge before whose tribunall he had desired to plead his cause would hear him with such gentlenesse and proceed with him in that manner he had now expressed by him he should be for ever acquitted and should not fear to be condemned by him and consequently also he should be delivered from the false accusations of those that now did most unjustly both judge and censure him Vers 8. Behold I goe forward and he is not there c. That is whether I goe forward or backward neither way can I make that discovery of God that I desire And so it follows vers 9. I goe on the left hand where he doth work as if he should have said Seeking him out by taking notice of his works but I cannot behold him that is even there I cannot discern him he hideth himself on the right hand that I cannot see him that is if I look for him on the right hand there also he is hidden from me I know that many learned Expositours do hold that by forward here is meant Eastward because say they man is considered here as setting his face toward the rising Sun and by backward Westward and so by the left hand the North and by the right hand the South And accordingly they also hold that Gods working is particularly mentioned where Job speaks of the left hand that is the North I goe on the left hand where he doth work because the Northern parts of the world are more inhabited and better peopled then the Southern are and the people there are also more civilized more understanding ingenious and active for all things then the other are But methinks this is somewhat nice and curious That which is said before to be the ground of this expression is I think sufficient But however questionlesse that which is here said in both these verses is added
when these their evil courses shall bring misery upon them I shall heartily pray for them Vers 6. When their judges are overthrown in stony places c. That is When their princes rulers that are now mounted up in high places shall be utterly destroyed as men thrown headlong down from the top of high craggy rocks or as men that stumble in stony places some think that this might be prophetically spoken with reference to the overthrow of Saul his army on the mountains of Gilboa they shall hear my words that is the common people warned by their example shall then hearken to me The meaning is that when they should see how God had avenged him upon his persecutours and how unexpectedly he was advanced to the kingdome they would then be brought to a right understanding of him and of his cause and so would hear his words to wit when he should declare the righteousnesse of his cause or when he counselled them to take heed hereafter of joyning with wicked men in any sinfull waies For they are sweet that is though now they cannot relish them nor endure them yet they are good and profitable and then with comfort to themselves they shall accept them as such Some I know understand these last words of the judges themselves to wit that when Gods judgements should seise upon them they should then hear his words that is they should then call to mind what he had spoken to them and should approve of it wishing they had not stopped their ears against it But the former exposition I judge the best Vers 7. Our bones are scattered at the graves mouth as when one cutteth or cleaveth wood c. .1 Some understand this clause thus that David his friends followers were dispersed scattered abroad thereby in manifest danger of death 2. Some take it as an hyperbolicall expression of the terrours that often seized upon them that in their fears their bones were sometimes shaken as if they would fall asunder 3. Some take it to be a figurative expression of the desperate danger they were in as if he should have said We are all as dead men as it were at deaths door we are sure to be hacked hewed in pieces and so to be scattered abroad upon the earth whereever they light upon us if the Lord do not the more miraculously preserve us such traitours as they account us to be are like to find no mercy from them either dead or living this is that which Saint Paul cals the having the sentence of death before-hand in themselves 2 Cor. 1.9.4 Again others take it as a poetical expression of the barbarous cruelty of their enemies to wit that they used him and his party with as much inhumanity as if men should cut a mans throat then tear him in pieces before they would bury him And 5. others understand this literally that Saul and his party did thus use Davids followers if any of them were but at any time surprized to wit that they chopped them in pieces so left them unburied yea some adde that they digged up their dead bodies and bones and so scattered them about the graves mouth which I see not indeed why we should judge incredible considering with what exceeding rage Saul and his favourers did a long time make war against David PSALM CXLII Vers 2. I Poured out my complaint before him See the Notes 1 Sam. 1.15 Psal 42.4 and 62.8 Vers 3. When my spirit was overwhelmed within me c. That is When I was so perplexed that I was ready to faint or that I was at my wits end not knowing which way to turn my self see the Note Psal 61.2 then thou knewest my path which may be understood three severall waies either 1. that God knew the dangers he was in did accordingly deliver him to wit out of the snares which his enemies had laid for him of which he speaks in the following words in the way wherein I walked have they privily laid a snare for me or 2. that in those his troubles God knew approved his innocency though that could not hinder his enemies from laying snares for him or 3. that God knew the way whereby he might should be delivered though he for his part knew no way how to avoid their rage that because what way soever he took they had privily laid a snare for him Vers 4. I looked on my right hand and beheld but there was no man that would know me Either the right hand is only mentioned because that is the place for men to stand in for the defence of one they desire to aid according to that Psal 16.8 because he is at my right hand I shall not be moved for which see the Note there or else under the right hand the left is also comprehended Vers 5. Thou art my refuge and my portion c. See the Note Psal 16.5 in the land of the living see the Note Psal 27.13 It is as if he had said that even in this life he hoped to find God mercifull to him Vers 6. Bring my soul out of prison c. That is Bring me out of this cave wherein I am now forced to hide my self or out of these streights I am in being beset on every side as if I were in a prison the righteous shall compasse me about for thou shalt deal bountifully with me that is upon Gods delivering me the righteous will flock about me either to gaze at me as by way of admiring at the great things that God had done for me or to congratulate my deliverance to rejoyce and to praise God with me and for me or to hear what God had done for me or lastly to set the crown of Israel upon my head PSALM CXLIII Vers 1. IN thy faithfulnesse answer me and in thy righteousnesse See the note Psal 5.8 This is the last of those that are usually called the seven penitentiall Psalms See the Note on the Title Psal 6. Vers 3. For the enemy hath persecuted my soul he hath smitten my life down to the ground c. That is he hath brought me to the very gates of death to the pits brink he hath brought me to so low a condition that I look upon my self no otherwise then as a dead man see the Note Psal 7.5 he hath made me to dwell in darknesse as those that have been long dead that is he hath brought me into as hopelesse and desperate a condition as are those that are in the darknesse of the grave yea as those that have been long since rotted in the grave and I am as much disregarded in a manner and forgotten as they are see the Notes also Psal 88.5 6. Yet some understand all this of lying hid in dark caves of the earth during the long time of his banishment Vers 4. Therefore is my spirit overwhelmed within me c. See the Notes Psal 61.2 and 142.3 my heart
tydings must needs presently fall upon him with their full weight Vers 16. While he was yet speaking there came also another The immediate report of these ill tydings one in the neck of another which is here noted as also again vers 17 and 18 was purposely no doubt effected by Satan that he might not have any breathing time any leasure to call to mind any thought that might support him or allay any whit the bitternesse of the former sorrow The fire of God is fallen from heaven c. That is a strange and extraordinary lightening from heaven hath consumed them And remarkable is the cunning of Satan who destroyed not these as he did the other by making use of wicked men but by fire from heaven that for his greater astonishment Iob might the more assuredly believe that not men only but even God himself did fight against him and so might not fly to God for comfort but rather in the vexation of his spirit might blaspheme God Vers 18. Thy sons and thy daughters were eating and drinking c. This message was by the cunning of Satan reserved to the last place because the tydings of the losse of his goods would not have been so terrible had he known of his childrens death to whom he hoped to have left them and indeed when a man lies under a great affliction a lesse is not minded and 2. Because when he was already sorely distressed with the former sad tydings he would be the more unable to bear this dolefull message and the more likely to sink down under it and break forth into impatience and blasphemy against God Vers 19. There came a great wind from the wildernesse and smote the four corners of the house c. Either this must be meant of a whirlwind that did together strike the four corners of the house or else the wind from the wildernesse did with its violence shake the four corners of the house so that at length the house fell upon them Vers 20. Then Iob arose and rent his mantle c. That is having hitherto sat still and heard these sad tydings now he presently arose as one that yet sunk not under these afflictions and rent his mantle and shaved his head c. And this he did partly that he might moderately bewail these afflictions and specially the death of his children and partly thereby to testify his deep humiliation under the hand of God with repentance for all his sins to which some adde also that he did it out of detestation of those blasphemous temptations which Satan at this time did suggest to him As for these outward rites of rending their garments and shaving their heads which they used in those times and countries for the first see the note Gen. 37.29 and for the second the shaving of the head that this also was used in times of great affliction and sorrow of mind is evident in those places Isa 22.12 In that day did the Lord God of hosts call to weeping and to mourning and to baldnesse and Ier. 7.29 Cut off thine hair O Ierusalem and cast it away and take up a lamentation And then doubtlesse it was used to signify that their condition was such that they had good cause to lay by all ornaments whatsoever hair being given for comelinesse and ornament Vers 21. Naked came I out of my mothers womb and naked shall I return thither Some expositours conceive that the word thither in this clause is not used in reference to his mothers womb but in reference to the earth and that because when he spake these words by way of adoration he cast or bowed down his body to the earth as it is in the former verse Others conceive it is the earth which Iob here calls his mothers womb and that because the earth is the common mother of us all since out of it in Adam we were all taken Gen. 2.19 But last of all others and with better reason acknowledge that Iob means indeed his mothers womb in the first clause and then in the next clause adds that he shall naked return thither only in reference to a returning to an estate like that of his mothers womb to wit that as there he was shut up naked in the streights and darknesse of earth so David calls his mothers womb Psal 139.15 I was made in secret and curiously wrought in the lowest parts of the earth waiting thence to be delivered in due time so he should be again shut up naked in the bowels of the earth the grave as seed sown in the ground waiting for a resurrection to a better life However the drift of these words was doubtlesse to shew that if God should strip him of all he enjoyed he should have no cause to complain both because he brought not these things into the world with him God had given them and might when he pleased take them away and because they were given as temporall blessings which he could not hope alwaies to enjoy but must part with them at the time of his death For we brought nothing into this world and it is certain we can carry nothing out 1 Tim. 6.7 Vers 21. Blessed be the name of the Lord. So far was Satan disappointed of his hopes that in stead of cursing God Iob blessed him both for suffering him to enjoy his good blessings so long and for his present afflictions wherein he knew the Lord might shew his goodnesse and mercy to him as well as in his former bounty and this doubtlesse did more deeply wound Satan then all Iobs afflictions had wounded him Vers 22. In all this Iob sinned not That is in all this that Iob spake and did there was not any thing that was materially sinfull No man can do any one act that is purely pure free from the least stain or tincture of sin Who can bring a clean thing out of that which is unclean chap. 14.4 But there is a great deal of difference between a sinfull action and sin in an action Satan had said that Iob would curse God but when it came to proof there was no such thing he neither spake nor did any thing that was materially evil CHAP. II. Vers 1. AGain there was a day c. See chap. â— vers 6. How long it was after those former losses ere God gave Satan liberty to afflict him in his body we cannot say only it is probable that there was such a distance of time between these two afflictions as might serve for a full discovery of Iobs Spirit under the first Vers 2. From going to and fro in the earth See chap. 1. vers 7 Vers 3. Hast thou considered my servant Iob See chap. 1. vers 8. And still he holdeth fast his integrity This is added to imply that God is in a speciall manner glorified and Satan confounded by the Saints perseverance in piety in the time of affliction for hence the Lord is here set forth as it were triumphing in this
indignation and hot displeasure against me All kind of plagues especially those that come suddenly and swiftly are compared to arrows in the Scripture Psal 38.2 For thine arrows stick fast in me and thy hand presseth me sore and again Ezek. 5.16 But here they are principally the inward terrours wherewith his soul and conscience were wounded that are compared to arrows yea to poysoned arrows it being usuall in those daies to poyson the heads of their arrows in times of war and that because the miseries he underwent however grievous in themselves were far the more grievous and did the more torment him because they were dipped as it were in the poyson of Gods wrath and displeasure that is he apprehended that God had in his wrath and hot indignation laid these heavy punishments upon him which made them so insufferably painfull insomuch that they did with their burning drink up his spirit that is his vitall spirits and strength or his bloud wherein lye the vitall spirits according to that which the Lord saith Deut. 32.42 I will make mine arrows drunk with bloud and my sword shall devour flesh and that with the bloud of the slain c. Vers 5. Doth the wild asse bray when he hath grasse or loweth the ox over his fodder Two severall waies these words are expounded by Interpreters and haply what both say Iob did intend 1. That it is no wonder though they that lived in all plenty and peace were so quiet and still and spake nothing that might savour of impatience and discontent were he in such an estate he could do so even the bruit beasts both wild and tame yea those that have the least shadow of understanding in them the asse and the ox will be quiet when they want nothing and were they not therefore too uncharitable they might well think that he would not complain so bitterly if he had not just cause But then 2. some again understand them as spoken to shew the reason why the words that Eliphaz had spoken to him did no whit appease his grief to wit because he had said nothing that could yield true satisfaction to a troubled soul namely as he applyed what he said charging Iob with hypocrisie and that now he quarrelled with God being justly punished for his former wickednesse even the bruitest beasts saith Iob are quiet when they have whereon to feed and worse were I therefore then a beast if I should not be pacified had there been any thing in your words that might have eased or refreshed my mind Vers 6. Can that which is unsavoury be eaten without salt c. These words as those before may also be probably expounded two severall waies to wit 1. That it is not possible that any man should take pleasure in such bitter afflictions as God had mingled for him to drink yea that he should not abhorre them and complain of the bitternesse of them no more then it is possible for a man not to distaste that which is unsavoury and hath no relish in it all afflictions are grievous especially such as have no mixture of any thing that is pleasing and if the want of a little salt make men distaste meat needs must Iob distaste such bitter sorrows as he had underwent unlesse he were sencelesse and stupid or 2. That Eliphaz his speech to him had been so harsh and bitter that it was as possible for a mans palate to find relish in the white of an egge or any other unsavoury meat as for him to receive any comfort from such unsavoury speeches as he had uttered and indeed though Eliphaz spake what was most true in it self yet as he applyed it there was not the least grain of pity or prudence in what he had said and so was more likely to imbitter his spirit more and more then any whit to allay his grief or temper his passions Vers 7. The things that my soul refuseth to touch are as my sorrowfull meat Iob here proceeds still on in the metaphor he had formerly used comparing the words of Eliphaz to bitter meat now given him to feed upon to his great sorrow which heretofore he should have abhorred to touch he was forced now to swallow down that with grief which in former times he could not have endured Others understand this more generally of all the severall miseries that Iob underwent which he was forced now to feed upon though in former times his stomack would have risen against them yea some understand it of the corruption running down from his soars upon his meat by means whereof that which formerly he should have loathed to touch he was now forced to eat together with his meat But the first exposition is the best Vers 9. Even that it would please God to destroy me that he would let loose his hand and cut me off That is that God would be pleased presently to cut me off and make an end of me and not suffer me thus to languish away by degrees hitherto he hath held back his hand that though I were wounded yet his strokes might not be mortall but by this meanes my miserie is the greater and therefore my desire is if he would be so pleased that he would let loose his hand and strike home even that he would out of hand presently destroy me Vers 10. Then should I yet have comfort yea I would harden my self in sorrow That is If I were sure that God would out of hand make an end of me that would be some comfort to me and though what I suffered were never so bitter yet would I harden my self to endure it For I have not concealed the words of the holy One. This Iob gives as a reason why he desired death to wit because he had alwaies professed the truth of God and therefore knew well that death could do him no hurt but only give him an entrance into a blessed and happy estate Vers 11. What is my strength that I should hope and what is mine end that I should prolong my life This is added as another reason why he desired death and might justly doe so to wit because his condition was such that he could not hope that his life could long continue languish he might a while in that grievous misery and better it were for him to be cut off presently then to doe so but to hope he should prolong his daies it was altogether vain and that because he was not able to endure such grievous misery as he suffered his strength would not bear it Eliphaz had told him that because of the great things that God often doth in the world the poor hath hope even in their lowest condition chap. 5.16 and again vers 24 25. that if he would turn unto the Lord he should know that his tabernacle should be in peace his seed should be great and his off-spring as the grasse of the earth and that he should come to his grave in a full age c. In answer
thing to supply my wants or to rescue that which I had out of the hands of those that spoyled me of my substance had I been thus or any other way burthensome or chargeable to you it had been the lesse strange that you should be thus bitter for such I know is the common guise of the world to insult over those that seek to them for succour and to use them as reproachfully as they please but I neither have nor do yet desire any such thing of you All that I desire of you is that you would comfort me in my affliction and it is very strange you cannot afford me that Vers 24. Teach me and I will hold my tongue c. That is it is not enough to passe harsh censures upon me as that I have been an hypocrite and that for my wickednesse all this is fallen upon me convince me of this by evident proofs and I will yield presently I will complain no more I will reply no more against you Vers 25. But what doth your arguing reproove That is though right words are powerfull to convince men yet this kind of arguing which you use hath no power of reproof in it you have charged me with many things but you have convinced me of nothing Vers 26. Do you imagine to reproove words c. Two severall waies this expostulation of Iobs may be well understood 1. As if he charged them with an unjust slighting that which he had spoken Do you imagine to reproove words c. that is do you think that all I have spoken is mere empty words and that there is no weight of reason in them Do you conceit that you speak nothing but clear reason and I nothing but idle frothy discourse the speeches of an idle headed man who cares not what he saith or saith he knows not what yea the speeches of one that is desperate which are as wind that is the speeches of a mad man who being in a condition that seems desperate and hopelesse is therefore as a man distracted and speaks he knows not what words no more to be regarded then a puffe of wind and indeed this last expression doth in this sense agree with other places where vain regardlesse words are compared to wind as Ier. 5.13 The prophets shall become wind and Iob 15.3 Should a wise man utter vain knowledge and fill his belly with the East wind or 2. As if he accused them of captiousnesse and seeking to contend with him without cause Do you imagine to reproove words that is Do ye continue to catch at my words do ye think it enough to take an advantage of some word or other that I have spoken not considering the truth of the cause and the aime and intention of him that speakes them yea and those too the speeches of one that is in a desperate condition as I now am not considering that the words of men in such a condition are usually as wind that is sudden violent and full of passion as if he should have said in this ye deale not fairly with me Vers 27. Yea ye overwhelm the fatherlesse and you dig a pit for your friend That is this your insulting over me and trampling upon me in my miseries when I am in such a poor condition forsaken of all not having one left to plead for me is all one as if you should overwhelm and oppresse the fatherlesse that are left to the wide world and have no body usually to stand up in their defence and whilst you thus seek as you do to intrap me in my words and to take advantage against any word that falls from me this is no other but to dig a pit for your friend And indeed the captiousnesse of men in cavilling at that which they hear spoken by others and picking a quarrell against them for it is usually in the Scriptures compared to digging of pits and laying of snares treacherously to catch men in as Esa 29.21 where it is said of wicked men that they make a man an offender for a word and lay a snare for him that reprooveth in the gate Vers 28. Now therefore be content look upon me c. Iob having hitherto chiefly complained of the uncharitablenesse of his friends in passing such rigid censures upon him because of his complaints he now again addresseth himself to set forth the grievousnesse of his misery and to that end doth first in these words desire his friends to attend to what he should farther say Now therefore be content that is be no longer carried away with passion but be willing and yield to hear that I shall say and so to consider better of my condition look upon me that is slight me not turn not away your eyes from me in discontent but view me well and observe well the condition wherein I am as I shall discover it to you for this clause may be meant both of beholding him with their bodily eyes and of marking what he should say concerning his condition by that which I shall declare yea by that which you may see with your eyes it is evident and clear whether I have lyed or do lie unto you yet some understand this somewhat otherwise thus look upon me for it is evident unto you if I lie as if he had said come let us quietly argue out this businesse a little farther I am not afraid to dispute it with you face to face and no doubt upon a more sober debate the truth will out you will soon discover in my words or in my countenance whether that which I have spoken be true or false Vers 29. Return I pray you let it not be iniquity c. Some understand these words Return I pray you as spoken by Iob to call back his friends that were ready to goe away in a pet or in a fume But we need not I conceive build upon such a supposition the words are clear enough if we understand them to be a perswasion of his friends to consider again more equally of his cause and condition Return I pray you as if he should have said you have hitherto cast me off as a reprobate as a wicked wretch forsaken of God why because you were carried away with passion and did not seriously and exactly weigh my condition Return therefore from these unjust and passionate censures betake your selves to a more equall review of my estate to consider of and discusse these things more seriously then yet you have done let it not be iniquity that is consider well of what I suffer and in your disputing and reasoning with me let right prevail and deal not unjustly with me or do not charge me with iniquity till we have again weighed the matter yea return again my righteousnesse is in it that is return again to a second consideration or debate of my cause the result will be that my righteousnesse and innocency will appear in the businesse or my righteousnesse depends upon your examining
the judgement of others if they come to be tryed before God will be found to have deserved far heavier punishments then he hath laid upon them Vers 3. If he will contend with him he cannot answer him one of a thousand That is if any man whatsoever should undertake to expostulate with God concerning his sufferings as thinking to justifie himself and to clear himself from having deserved what God hath laid upon him he shall never be able to answer one of a thousand of those things which God may object against him and charge him with as the just cause of those his sufferings which agrees with that where Iob speaks particularly of himself in the 14 vers of this chapter How much lesse shall I answer him and chuse out words to reason with him Vers 4. He is wise in heart and mighty in strength c. This which Iob here addeth concerning the infinite wisedome and power of God is 1. To proove that God is exactly just because being wise in heart that is knowing all things and how to govern them it cannot be thought that he knoweth not how to doe right and being mighty in strength he needs not pervert justice for fear of men and then 2. To discover how vain and perillous a thing it is for the most righteous men that live to murmure against God to quarrell and contend with him when he corrects them as if they would justifie themselves and that because being of such infinite wisedome he can charge them with much evil which they discern not in themselves neither can they by any excuses or pretences hide their guilt from his all-seeing eye and being of such infinite power there is no possibility that they should prosper that do harden themselves to contend with him Vers 5. Which removeth the mountains and they know not That is God can if he please remove the greatest hills and mountains from one place to another and overturn them in his anger and that suddenly even in an instant before they can apprehend what is done to them for though this clause and they know not may be meant of those that dwell in these mountains to wit that such mountains are in such an instant carried out of their places that the inhabitants have no warning to discern the danger that they might shift for themselves yet it may as well be understood oft he mountains themselves the Scripture usually speaking of things without life as if they had both life and reason and understanding too as Psal 58.9 Before your pots can feel the thornes he shall take them away Vers 6. Which shaketh the earth out of her place and the pillars thereof tremble That is he can if he pleaseth shake the earth from the top to the bottome and make the very foundations thereof to tremble The earth is here compared to a great building supported with pillars and because the earth hath no other foundations but it s own center to which the earth on every side presseth by reason of its naturall heavinesse therefore this or the lower parts of the earth may be supposed to be that which is here called the pillars of the earth Now though it be generally held by the learned that in the greatest earthquakes the whole body of the earth is never shaken but only some parts of it whence they say it is that David saith Psal 104.5 that God laid the foundations of the earth that it should not be removed for ever yet Iob saith here that he shaketh the earth out of her place because God can thus if he seeth cause even overturn the course of nature and because indeed in great and terrible earthquakes it seems to men that the whole body of the earth doth quake and tremble Vers 7. Which commandeth the Sun and it riseth not and sealeth up the starres This which Iob here saith that God commandeth the Sun and it riseth not may be meant of the ordinary providence of God in disposing the night-season by keeping the Sun for a time in another hemisphere as likewise of his hiding the Sun from shining upon us in the Eclypses it frequently suffers or in the darknesse of mighty tempests when by the extraordinary blacknesse of the clouds the day is as it were turned into night and so again that which followeth that God sealeth up the starres may be understood either of Gods hiding the starres from us by the ordinary intercourse of the day or of his covering them from our sight by thick and pitchy clouds as in that terrible tempest Act. 27.20 when neither Sun nor starres for many daies appeared And thus indeed many Expositours do explain this place But I rather conceive that it is meant as the former verses also are of Gods supreme over-ruling power not of that which God doth ordinarily but of that which he can doe to wit that if he pleaseth he can command the Sun that it shall shine no more upon us and lock up the starres from us as long as he listeth and so deprive us both of their light and influences of which unlimited power the Lord gave a notable proof when he commanded the Sun to stand still upon Ioshuah's prayer and to go backward in the daies of Hezekiah Vers 8. Which alone spreadeth out the heavens and treadeth upon the waves of the sea That is who as he did at first in the creation of the world so he still doth by his continuall providence stretch forth the heavens as a glorious Canopy over our heads and ruleth the raging billows of the sea at his pleasure for that is meant by his treading upon the waves of the Sea that they are subject to his dominion and power so that he doth in them what seems good unto him Vers 9. Which maketh Arcturus Orion and Pleiades and the chambers of the South That is who maketh all the severall starres and constellations in the heaven from the Northern to the Southern pole to arise in their severall seasons from the beginning to the end of the year for though some few only are here mentioned yet under these all the rest are comprehended and these amongst the rest are particularly expressed both because they are amongst many others most remarkable and because also by them the severall seasons of the year are distinguished for Arcturus is a Constellation of starres near the North Pole behind the tail of Vrsa major or the greater Bear a Constellation so called because it hath the form of a Bear and is thence tearmed Arcturus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the tail of the Bear and it riseth in our Horizon about the beginning of September some few daies before the Autumne Aequinoctiall which was amongst those ancient Eastern Nations counted the beginning of the year Orion also is a Constellation of starres that riseth in our Hemisphere in December when we account winter begins the Pleiades is a Constellation usually called the seven starres about the tail or back of the
sign Taurus and it riseth in our Hemisphere about the beginning of the Spring and therefore also called Vergiliae and by the chambers of the South are meant either those Southern starres which because they are near the Southern Pole and so we that dwell in the Northern Hemisphere cannot see them are therefore called the Chambers of the South as being starres that are hid and withdrawn from our sight or the dog-star and others that rise in the summer Vers 11. Loe he goeth by me and I see him not c. Having said in the foregoing verse that God doth great things and unsearchable marvellous things without number which is fully what Eliphaz had said before chap. 5.9 of which see the Note there here now Iob prooves this that Gods works are thus innumerable and unsearchable Loe he goeth by me and I see him not c. That is the Lord doth continually not only in his works of creation but also in the daily works of his Providence manifest himself to us his wisedome justice mercy power even as one that should walk up and down before us and so presents himself near at hand to be seen by us but alas it fares with me saith Iob in this as it doth with others he goeth by me and I see him not poor wretches we many times take no notice of him in his works and when we do discern any thing of God by that which he doth t is nothing comparatively in regard of that which is taught us thereby neither are we any more able to comprehend by our reason and understanding the depth of his waies and counsells with the exact reason of them though they be all most exactly just and reasonable then we are to behold him with our bodily eyes who is invisible so unsearchable are his judgements and his waies past finding out as the Apostle saith Rom. 11.33 And this Iob addes as another reason to proove what he had said before vers 3 4. to wit that it was vain for the justest man living to contend with God because when he doth afflict us we are not alwaies able to reach the reason of his so proceeding with us nor are we any waies able to guard our selves when he strikes he may come upon us on every side and take all advantages to destroy us and we not discerning him cannot possibly help our selves Vers 12. Behold he taketh away who can hinder him who will say unto him what dost thou That is if God is pleased at any time to take away from men as he hath from me their estates or their children yea if he should be pleased to take away their lives no man living can withstand him nor so much as call him into question to render a reason why he doth it his own will and pleasure being reason sufficient so that as before he pleaded mans inability to discern the waies of God so here also he pleads the weaknesse and inability of man to withstand God in any of his waies or so much as to question what he doth and that because of the unresistable power and unquestionable justice of God which whilst he did so freely acknowledge it was not likely that he would quarrell and contend with God as his friends did unjustly charge him Vers 13. If God will not withdraw his anger the proud helpers do stoope under him That is when God is angry if he do not of his own free grace upon the repentance and prayers of those he is offended with withdraw his anger if he do not receive them again into favour but resolves to proceed in his displeasure against them alas it is in vain for the strongest the wisest the justest of men to goe about to withstand him let those against whom he is angry or any that shall seek to help them oppose themselves against his proceedings either by pleading for them and defending their innocency or by seeking to resist and keep off the strokes of his displeasure the Lord will soon crush both the one and the other when in their greatest pride they exalt themselves against him not ceasing till he hath convinced them of their folly and forced them to stoop to him or at least crushed them by his power Vers 14. How much lesse shall I answer him and chuse out my words to reason with him These words may have reference to those in the foregoing verse that if the proud helpers do stoop under him that is if the Lord doth so easily quash the stoutest that in the proud conceit of their own strength or righteousnesse shall contend with him and all that shall rise up to help them herein how much lesse should be a poor weak and despised wretch be able to answer him or with a studied speech in a rhetoricall manner reason with him hoping to convince him that he hath dealt hardly and unjustly with him or else they may be referred to all that he had before spoken to wit that if neither the mountains the sea the heavens nor any other the strongest of the creatures were able to stand before his almighty power nor to endure the fury of his indignation much lesse should such a poor worm as he be able to rise up against him yea even so far as to plead his cause with him to chuse out words to reason with him Indeed he saith afterward chap. 13.3 that he desired to reason with God but that is meant only of a reasoning by way of declaring his case and condition before God this of a reasoning by way of contestation or quarrelling about the works of Gods Providence and therefore whilst he desired that he might well disclaim this Vers 16. If I had called and â—e had answered me c. The chief difficulty of this passage lies in this word called some understand it of his challenging or calling God to an account to make good what he had done or of calling God to let him plead his righteousnesse before him wherein if God had answered him condescending to give him an account of his waies or yielding to hear what he could say yet he would not believe that he had hearkened to his voice that is either he could not believe that the great God of heaven and earth should vouchsafe to hear the defence of such a poor worm as he was or else rather he would not believe that he had so farre hearkened to his voice as to accept of his defence and to determine on his side and so to acknowledge he had done him wrong as if Iob had said so farre am I from undertaking to justifie my self that if I had required liberty of God to proove mine innocency and God had given way to me herein yet would I not believe that God had thereupon hearkened to my voice and acknowledged mine innocency and that because the contrary is evident in that his hand is still so heavy upon me But then others again understand this word called of prayer and
so they conceive the sense of the words to be this that if he had called that is if he had prayed and made supplication to his judge for mercy as he had said before in the foregoing verse and God had answered him that is had consented to grant him his desire yet he would not believe that he had hearkened to his voice that is that he had done it in respect to him or his prayer for any worth in him or in any service that he could perform and that because his hand was now so heavy upon him And indeed either of these expositions do well agree with the scope of Iobs answer to Bildad Vers 17. For he breaketh me with a tempest and multiplyeth my wounds without cause As if he should have said they are not ordinary calamities that God hath laid upon me No he hath broken me in pieces as with a thunderbolt from heaven and multiplyeth my wounds still more and more and that without cause that is without any cause manifested or without any cause that I can discover not being conscious to my self of any so great wickednesse I have committed that should provoke him to lay so heavy a punishment upon me Vers 19. If I speak of strength loe he is strong c. That is how should I hope to contend with God either it must be by strength that I must defend my self against him or by pleading my cause in a way of justice and judgement Now alas if I speak of strength if I hope that way to contend with him behold he is strong that is absolutely infinitely strong so that there is none that can possibly stand before him and if I speak of judgement hoping by a way of legall proceedings to clear mine innocency who shall set me a time to plead that is where should I find a judge that having power over us both should appoint me a day wherein I should plead my cause and answer what the Lord could object against me Vers 20. If I justifie my self mine own mouth shall condemn me c. That is though I should be admitted to plead my cause against the Lord yet should I undertake to justifie my self mine own mouth would condemne me to wit either because the Lord by many severall particulars he might examine me upon and charge me with would easily so farre convince me that I should be forced with mine own mouth to condemn my self or else because not having any sufficient plea for the defence of my self mine own lips would discover the weaknesse of my cause I should be intangled in mine own words and even those things which I should speak for my self would be retorted upon me to proove me perverse or else lastly because this very affirming of my self to be righteous would be abundantly enough to condem me since first it is sinfull for man to boast of his own righteousnesse and secondly thereby I should lie against the truth and should discover most desperate boldnesse in contending against God yea I should charge God with falsehood and injustice who hath concluded all under sin and doth daily correct the most righteous for their transgressions all which agrees fully with that of St Iohn 1. Iohn 1.10 If we say that we have not sinned we make him a lyar and his word is not in us Vers 21. Though I were perfect yet would I not know my soul I would despise my life That is though I did verily perswade my self that I were perfectly righteous yet would I not belieue mine own heart herein nor regard mine own soul in this to stand upon mine innocency as knowing that there might be much amisse in me which I discerned not in my self but even for fear of tryall before the great God I should despise my life that is be glad I were dead yea in point of justification I would utterly disclaime and despise the righteousnesse of my life and conversation and would acknowledge my self an unprofitable servant Or else the meaning of these words may be given thus though upon pleading my cause God should find me and acknowledge me perfect yet I could take no joy in this nor durst exalt my self but should despise this righteousnesse of mine own life Vers 22. This is one thing therefore I said it he destroyeth the perfect and the wicked That is this one thing is sure and certain or this is the only one thing wherein we differ and whereto all that I have spoken tendeth for as for those many other things you have delivered concerning God therein we joyntly agree which being clear and evident therefore I said it I could not forbear plainly to averre it and do and shall still maintain it namely that God destroyeth the perfect no lesse then the wicked Hitherto Iob hath made good that he made no more question of the justice of Gods proceedings then his friends did but now he shows wherein the difference lay betwixt them to wit that whereas they maintained that it should alwaies be well with the righteous and ill with the wicked here in this world and that therefore either the righteous should ever live in prosperity or if the Lord did correct them for a while when they had gone astray yet upon their repentance he would soon show mercy and not suffer them to end their daies in such miseries and on the other side either he would suddenly destroy the wicked or if he suffered them to flourish for a time he would afterwards pour out his vengeance the more heavily upon them he for his part was farre otherwise perswaded namely that for these outward things Gods dealing was many times in every regard the same both toward the righteous and toward the wicked and that therefore there was no just cause at all why his friends should condemn him for an hypocrite and a wicked man because of the afflictions that God had laid upon him and thus he answers what Bildad had said chap. 8.20 Behold God will not cast away the perfect man neither will he help the evil doers Vers 23. If the scourge slay suddenly he will laugh at the tryall of the innocent As if he should have said when the Lord sends any sudden calamity that sweeps away both the wicked and the righteous the wicked by way of just vengeance the righteous to proove and try them there can be nothing said against the Lords proceeding herein he will laugh at the tryall of the innocent he will and may justly scorn the plea of any mans innocency though the uprightest man breathing and that because the most righteous have by their sins deserved worse then he laies upon them nor can alledge any just cause why they should be exempted from such calamities Vers 24. The earth is given into the hand of the wicked he covereth c. This text of Scripture is very difficult and accordingly it is diversly expounded some conceive that by the wicked here is meant the Devil and so conceive the
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
looks not upon men with partiall eyes when he judgeth them as men doe that are blinded with gifts and corrupt affections whether anger or love and taken with the outward splendour of men and so despise the poor and favour only the great and mighty which agrees with that expression the prophet useth concerning Christ Esa 11.3 He shall not judge after the sight of his eyes c. or that God judgeth not men by their actions only which is the only way of mans judging but by that which he sees in the men he judgeth them by that which they alwaies are and not by that which they sometimes act But the first exposition is farre most agreeable to the drift of Iobs speech Vers 5. Are thy daies as the daies of man c. That is they are not as the daies of man and this may be understood generally to wit that God is not subject to any such infirmities as man is But because of those following words Are thy years as mans daies that thou inquirest after mine iniquity and searchest after my sin it may more particularly be meant either 1. Of the immutability of God that he is not as man changeable and inconstant to day a friend to morrow an enemy and therefore it could not but seem strange to him that after so many clear manifestations of his love to him all should be now turned into such extremity of indignation against him or 2. Of the eternity of God that he is not short-lived as mortall man is that hereupon he should deal with him in so great severity heaping upon him such a multitude of miseries least he should not have time to search out his sins or to punish him for them when he had found them out in reference whereto some observe that only daies are here ascribed to frail man but years to the immortall ever-living God or 3. Of the omniscience of God and that in relation also to his eternity namely that whereas man gains knowledge by degrees in continuance of time God is eternall his life consists not in a succession of daies and years and so he knows all things past present and to come in the indivisible moment of his eternity and therefore there was no need that by long continuing tortures and enquiries he should thus labour to search out his iniquity and sin Vers 7. Thou knowest that I am not wicked c. Having in the foregoing verses reckoned up many particulars which could not be conceived of God as that he should oppresse or despise the work of his own hands c. here now Iob applyes these things to himself and shews how strange Gods dealing with him was in these regards thereby also to imply his desire that God would remove these sore calamities from him and not deal otherwise with him then he dealt with any of his servants besides Accordingly therefore for the words of this verse Thou knowest that I am not wicked and there is none that can deliver out of thine hand Some conceive they are added in reference to the words in the two foregoing verses and that to proove that God needed not to goe on in such a way of searching out his sins as men are wont to doe to wit by long continuing tortures and that 1. Because he knew his heart and therefore could not be ignorant of his integrity Thou knowest that I am not wicked that is of thy self without any search or enquiry thou knowest that my heart is upright and that I am not a wicked man and 2. Because there was no possibility that he should escape out of his hand None can deliver out of thine hand as if he should have said malefactours are wont to be shut up fast in prison to be shackled and bound in fetters and chains lest they should escape the judgement that is to be executed upon them yea and sometimes judges proceed with the greater rigour to bring those they have in their hands to confesse the evil they suspect they have done as fearing lest they should by some higher power be fetched out of their hands before they have gotten that out of them which they desire to know But now Lord there is no cause why thou shouldest thus shackle and coop up me as thou seemest to doe to be sure to make me forth-coming since there is no possibility that any man should escape out of thy hand either by flight or rescue But now again others doe and I think better referre these words to that which Iob had said before vers 3. Is it good unto thee that thou shouldest oppresse and accordingly conceive that they are added to shew that since it was no way likely that God would causelessely oppresse a poor wretch that was not able to withstand him how strange therefore it must needs seem to him that God should so crush him as he had done both because he durst say that God knew that he was not wicked though he could not justifie himself as free from sin as himself had formerly confessed chap. 9.20 yet he durst say that God knew that his heart was upright Thou knowest that I am not wicked and it was indeed a very notable evidence of a clear conscience that the hand of God being so heavy upon him and his friends charging him so expressely with hypocrisie he should notwithstanding thus courageously appeal to Gods knowledge of him that he was not wicked and also because he was by no means able to save himself from Gods unresistable power none can deliver out of thine hand when humane powers oppresse there is one above them that can deliver the oppressed as Solomon saith Eccles 5.8 He that is higher then the highest regardeth and there be higher then they But now none can deliver out of Gods hand and therefore the innocent and righteous would be in an ill condition if he should oppresse them And this is the argument whereby Iob doth here covertly plead with God to remove his hand from him Vers 8. Thine hands have made me and fashioned me round about c. That is in every part all my body over yea every member of my body and every faculty of my soul the meaning is that he was wholly the work of Gods own hands that there was not the least piece of him from head to foot within or without not so much as the nailes upon his fingers and toes which the Lord had not wrought and fashioned with all possible diligence care and skill and in the words there may seem to be an allusion to a carefull and cunning workman that useth when he hath made any choice piece to turn it this way and that to look round about to see if there be any thing that is defective or that may be made more curious and exact then as yet it is Now for the connection of these words with that which went before Some conceive that Iob here prooves what he had said in the foregoing verse to
observe that Iob had been hitherto much larger in his replies upon Eliphaz and Bildad then they had been in their speeches to him and indeed considering how full his heart was of sorrow both by reason of the many miseries he suffered and especially their unjust censuring of him hereupon as an hypocrite no wonder it is though he were abundant in pouring forth his complaints and laboured by all the arguments he could to clear himself from their accusations But Zophar receiving no satisfaction from that which he had spoken and therefore fretting to hear him heap up so many words as he conceived to no purpose the rather perhaps because he longed to vent what he had conceived in his mind to reply upon him he upbraids him with his multitude of words and it is very probable as is noted before concerning Bildad chap. 8. â— that he interrupted Iob and would not let him go on as he meant to have done Should not saith he the multitude of words be answered and should a man full of talk be justified wherein he would imply either 1. That it was not fit that he should run on as he had done and that no body should be suffered to speak but himself and that when men are thus talkative not willing to hear any body croud in a word with them they should be reprooved for it and not be bolsterd up in their vain babling by the silence of those that stand by but should be made to know that in the multitude of words there wanteth not sin Prov. 10.19 or 2. That it was not fit that he should carry the cause away only with his pouring forth such a multitude of words Usually indeed men are unwilling to answer those that are all tongue and talk as knowing that it is to no purpose it is not possible to stop such mens mouths they will have the last word but yet because when standers by are silent in this kind they seem to give a tacit consent to the truth of that which such bablers say and so to justifie that they have spoken therefore it is not fit such men should be unanswered and as for Iob he should know that let him talk never so long and with never so much eloquence set a fair colour upon an ill cause that should not serve his turn because they were resolved to answer him and to discover the weaknesse of all that he had spoken Vers 3. Should thy lies make men hold their peace Iob had formerly appealed to them that he did not lie in that which he spake chap. 6.28 nor was there indeed any great likely-hood that he should lie especially at this time when the hand of God was so heavy upon him and he looked for death as it were every moment But so confident Zophar was as his other two friends before him had been that God would never have laid such sore and grievous judgements upon him had he not been an hypocrite that thereupon he perswaded himself that what he had affirmed concerning his own integrity was utterly false and that he spake not sincerely in all that he had spoken concerning the justice of God and so he upbraids Iob with lying and protests against a silent swallowing down those untruths he had uttered Should thy lies make men hold their peace we may read it also Should thy devices make men hold their peace But both readings are much to the same effect lies being nothing else but devised untruths according to that answer which Nehemiah returned to the false accusations of Sanballat and his companions Neh. 6.8 There are no such things done as thou sayest but thou feignest or devisest them out of thine own heart However the drift of Zophar in these words is evident namely that he judged it an unreasonable thing to hold his peace when he heard him utter such grosse falsehoods and that though some men may have their mouths stopped with a fair flourishing tale or plea though there be never a word of truth in it and some may judge it in vain to argue with one that cares not what untruth he utters yet he thought it unfit to let him so carry it but was resolved to disproove those devises and falsehoods wherewith he had sought to justifie himself And when thou mockest shall no man make thee ashamed As if he should have said it is impossible that a man that fears God should hear thee speak in such a scornfull flouting manner as thou hast done both of God and of the reproofs and admonitions of thy friends and not seek to discover thy folly and wickednesse herein to thy shame Some conceive that Zophar speaks this in reference to that which Iob had said chap. 10 3 as thinking he had spoken that in a mocking manner Is it good unto thee that thou shouldest oppresse that thou thouldest despise the work of thine hands c. and others referre it to other passages But I rather think that he speaks it more generally as apprehending that in many passages he had only made a mock of that which his friends had spoken to him Vers 4. For thou hast said My doctrine is pure and I am clean in thine eyes His meaning is that he had maintained that to be true which he had spoken concerning God and his providence the afflictions of the righteous and the prosperity of the wicked c. and that he was innocent and upright before God and it may well be that Zophar spake this in reference to that which Iob had said chap. 6 10. I have not concealed the words of the Holy one and again vers 30. Is there iniquity in my tongue and so likewise chap. 10.7 Thou knowest that I am not wicked But yet because Iob had so clearly again and again expressed himself that he durst not justifie himself before God as chap. 9.20 If I justifie my self saith he mine own mouth shall condemn me If I say I am perfect it shall also proove me perverse it is most probable that Zophar in these words intended not to charge him any farther then thus to wit for saying that he by any secret wickednesse or hypocrisie had not provoked God to punish him so severely for this Zophar judged a lie and a reproach of God as holding that God would never have made him such a pattern of misery had he not been an hypocrite Vers 5. But O that God would speak and open his lips against thee Because Iob had wished that he might plead with God concerning his condition chap. 9.34 35. Let him take his rod away from me and let not his fear terrifie me then would I speak and not fear him and because he had for the most part in the foregoing chapter directed his speech to God vers 2. I will say unto God do not condemn me shew me wherefore thou contendest with me and because withall Zophar apprehended that he minded not what his friends said to him nothing that they spake did the
with him together or 2. That he would not punish before he made known the cause why he did it and that when the cause was made known he might have free liberty to answer for himself before he proceeded any farther against him and accordingly the last words they understand thus then will I not hide my self from thee that is then shall I willingly undergoe whatever thou shalt be pleased to lay upon me But doubtlesse the first exposition is farre the best that which he desires here is the very same he desired before chap. 9.34 concerning which see the Note there Vers 22. Then call thou and I will answer or let me speak and answer thou me That is do thou call me to an account and object against me and I will answer for my self or else let me object and do thou answer and thus he speaks as one willing to give his adversary all the advantage he can desire A speech that hath so much boldnesse in it that though no doubt it proceeded from a holy courage and confidence of his own integrity yet withall methinks it argued that his passions were stirred and had transported him beyond the bounds of that modesty which should have been in him that pleaded with the great Creatour of heaven and earth Vers 23. How many are mine iniquities and sins c. Zophar had said that if God would yield to speak to Iob he could soon make him see that he had exacted lesse of him then his iniquity had deserved chap. 11.5 6. and vers 14. If iniquity saith he be in thine hand put it farre away and let not wickednesse dwell in thy tabernacles Iob therefore beginning here his plea with God desires in the first place to know what those manifold and grievous sins were which his friends seemed to charge him with for which such sore and grievous punishments were laid upon him implying that though his friends were still unsatisfied after all his protestations of his innocency yet he was not conscious to himself of any such thing and that if it were otherwise he desired it might be discovered fully to Gods glory and his shame that he might repent c. See the Notes chap. 10. vers 2 and 7. where there are expressions much to the same purpose with this Vers 25. Wilt thou break a leaf driven to and fro and wilt thou pursue the dry stubble That is canst thou think it will be any glory for thee to contend with such a poor weak wretch as I am no more able to stand before thine indignation then a leaf can stand before the wind or dry stubble before the fire And thus too by the mention of his exceeding frailty and weaknesse he covertly seeks to move God to deal more gently with him Vers 26. For thou writest bitter things against me c. To shew that notwithstanding he was but as a leaf or dry stubble before God yet God did set himself to break and destroy him he sets forth here with what violence and severity he proceeded against him Thou writest bitter things against me that is thou hast adjudged me to most grievous punishments and such as seem to be the effects of a mind exceedingly imbittered against me for in this expression of writing bitter things against him he seems to allude to the custome of Iudges in those times who used to write down the judgement they passed against offenders aggravating therein the offences for which they were so allotted to be punished and then read it in publick when they came to pronounce sentence against them which may seem the more probable if we compare this with other places as that Ier. 22.30 Thus saith the Lord write this man childlesse c. and that Psal 149.8 9. To bind their kings with chains and their nobles with fetters of iron To execute upon them the judgement written As for the following clause and makest me to possesse the iniquities of my youth that is also added to set forth the severity of Gods proceeding against him and the meaning is either that Gods dealing with him was as if he meant to make him bear now at once the punishment of all the sins that ever he had committed even the iniquities of his youth which he had long agoe repented of and which by reason of the ignorance and imprudencie of that age are usually accounted most pardonable or else rather that by the strange and grievous punishments he had laid upon him he made all his sins even those of his youth which he had in a manner forgotten to come fresh to his remembrance and there to lie continually grating upon his conscience which did with great terrour ever and anon suggest that surely God had not pardoned those sins but did now call him to an account for them Vers 27. Thou puttest my feet also in the stocks and lookest narrowly to all my paths Still Iob goeth on to shew that God proceeded with much severity against him as against some notable malefactour for by putting his feet in the stocks and looking narrowly to all his paths is meant that God had brought him into such streights of afflictions and had so hemmed him in with divers calamities as if either he were afraid he should escape out of his hands and so meant to make sure of him in that regard or that he meant to look narrowly to him to see that he should no way get any liberty or ease Thou settest a print upon the heels of my feet Either this is added as in relation to the foregoing clause concerning the putting of his feet in the stocks namely that hereby there was a print made in his feet the stocks eating into his flesh and the meaning then is only this that he bore in his flesh the impressions of Gods wrath the marks of those pinching streights whereinto God had cast him which it is like he meant of the sores and ulcers wherewith his body was overspread from head to foot or else the drift of these words is to imply that God did hunt him as it were and follow him so close that he did in a manner tread upon his heels even as prisoners have their keepers still close at their heels that they may not escape Vers 28. And he as a rotten thing consumeth c. That is Iob for he speaks here of himself in the third person as if he should have said And thus poor Iob soon consumes away as a rotten thing or as a moth-eaten garment the drift whereof is covertly to imply that there was no need that God should proceed with such violence against him since an easier stroke would quickly make an end of him and so withall to intreat God to take pitty of him Vers 1. MAn that is born of a woman is of few daies and full of trouble He saith not Man is of few daies but Man that is born of a woman which words are added 1. To note that this is the condition of
7.20 I have sinned what shall I doe unto thee O thou preserver of men and chap. 9.2 How should man be just with God or else rather that in a mere cavilling way he had hitherto sought to make good an evil cause Vers 7. Art thou the first man that was born or wast thou made before the hills In these words Eliphaz seems to have respect to that which Iob had said chap. 12.2 3. No doubt but ye are the people and wisedome shall die with you but I have understanding as well as you I am not inferiour to you yea who knoweth not such things as these and to that vers 12. of the same chapter with the ancient is wisedome and in length of daies understanding for apprehending that Iob had spoken those words in a way of exalting himself in regard of his knowledge and in regard of his age above them and as thinking scorn that they should therefore compare themselves with him and that thence it was also that he had sent them to learn knowledge of the bruit beasts chap. 12.7 Ask now the beasts and they shall teach thee c. hereupon he now replies to this in a way of scoffing Art thou the first man that was born or wast thou made before the hills as if he should have said what do you make of your self that you take so much upon you in regard of your knowledge and in regard of your years Sure you were the first man that ever was born in the world yea perhaps you were before the creation and so are older then the hills and having therefore lived in all the ages of the world it is no wonder though you have gotten so much knowledge that we are counted no better then fooles in comparison of you Thus I say almost all Expositours understand these words only indeed some conceive that Iobs friends were older then he which they ground upon that which follows vers 10. and that therefore Eliphaz could not suspect that Iob despised them because of his great age but that rather he twits him on the contrary because being younger then they yet he vaunted himself in his great knowledge as if he had been the first man that ever was upon the earth and had been ever since treasuring up knowledge and so must needs understand more then ever man did Vers 8. Hast thou heard the secret of God c. As if he should have said hath God made you of his privy counsell and so thereby admitted you to the knowledge of those secrets which no man knows besides your self whereupon he adds also and dost thou restrain wisedome to thy self that is have you think you all the wisedome and are all fools besides your self and in the following verse what knowest thou which we know not c. in all which Eliphaz doth plainly retort upon Iob what he had before said to them chap. 12.2 3. No doubt but ye are the people and wisedome shall die with you but I have understanding as well as you c. and chap. 13.2 what ye know the same do I know also c. Vers 10. With us are both the gray-headed and very aged men much elder then thy father Still he seems to aime at that which Iob had said chap. 12.12 With the ancient is wisedome and in length of daies understanding but the meaning may be either that some of these his friends were much elder then his father was or then his father would have been had he been still living and it may be Eliphaz intended himself who we may well think was the eldest of the three because he spake first or else that though they themselves were younger then Iob yet he had no cause to despise them as he had done since they had in their severall habitations many on their side of their party and opinion yea many masters and teachers from whom they had received those truths which they had maintained that were so very aged that his father was younger then some of them Vers 11. Are the consolations of God small with thee is there any secret thing with thee That is say some Expositours dost thou esteem the consolations of God such mean and contemptible things that we should propound them to wicked men such as thou art or that thou shouldest think they belong to thee No surely such holy things are not to be given to dogs only perhaps you know something which others know not or have some secret righteousnesse which questionlesse none can discern in you but your self and hence it is that you will not be beaten off from applying the comforts of God unto your self But doubtlesse the true meaning of these words is that Eliphaz here upbraids Iob for slighting the consolations of God to wit those which himself and his other two friends had as from God propounded to him that if he would repent of his wickednesse and humbling himself under Gods hand would forsake his evil waies and beg mercy of him God would then pardon his sins remove the judgements that now lay upon him and abundantly blesse him again Iob had told them in expresse tearmes chap. 13.4 that they were forgers of lies and Physicians of no value and happily in relation to that Eliphaz here upbraids him for despising those divine consolations wherewith they had sought to doe him good Are saith he the consolations of God small with thee as if he should have said we have propounded the only way of comfort for one in your condition that God hath prescribed and do you make so little account of the consolations of God and thereupon he adds too Is there any secret thing with thee that is doest thou know any better way of comfort which perhaps neither we nor our fathers nor any man else ever knew or heard of whereupon thou despisest that to which we have advised thee Or hast thou any secret Priviledge or unknown worth in thee and so thou hast no need of these consolations Or is there any secret sin or guilt in thee which makes thee unfit to receive the comforts that have been tendered thee Or doest thou know any thing unknown to others by warrant whereof thou thinkest notwithstanding all that we have said to thee that God may justly be blamed for dealing too hardly and severely with thee Vers 12. Why doth thine heart carry thee away c. That is why doth the pride of thy heart or the passions of thy heart transport thee so farre as a man besides himself even beyond the bounds both of reason and of that modesty and reverence wherewith it becomes men to carry themselves when they speak to the Lord their Creatour As for the following clause and what do thine eyes wink at it is very hard to say what is meant thereby and therefore every Expositour almost gives a severall exposition of it Some by his winking with his eyes understand his frowning and looking with an angry and fierce furious eye others an hypocriticall
they had rather added to his afflictions and had rather increased then allayed his sorrows And herein it is likely that he had respect to that which Eliphaz had said chap. 15.11 Are the consolations of God small with thee for it is as if he said They are poor consolations which I have received from you who have all with so much bitternesse and scorn thunderd out the judgements of God against me as against a base hypocrite and so in stead of comforting me have indeed done what in you lay to drive me to despair Vers 3. Shall vain words have an end or what emboldeneth thee that thou answerest That is that thou shouldest thus reply upon me again the second time Or that thou shouldest answer me after this manner as thou hast done That which he demands of him under these words what emboldeneth thee may be 1. Whether he had any thing farther to say whether he had any other arguments to bring which had so much strength or solidity in them that thereby he should be encouraged to answer again thereby implying that hitherto there was no force of reason in any thing he had spoken or 2. Whether he knew any thing by him that should embolden him thus to charge him with hypocrisie or 3. Whether any thing he had spoken had given any such just advantage to Eliphaz that thereby he should be encouraged to reply again upon him or whether he thought by this renewed onset to weary him out and make him yield at the last Vers 4. If you were in my souls stead I could heap up words against you and shake mine head at you That is if you were in that distresse that I am in I could multiply harsh and bold uncharitable speeches against you as you have done against me it is an easie matter for men in prosperity to make large declamations against those that are in misery yea I could in a way of scorn and derision shake my head at you for that this last clause must be thus understood is evident because usually in the Scripture the shaking of the head is mentioned as a gesture of despight and scorn as 2. Kings 19.21 The daughter of Zion hath despised thee and laughed thee to scorn the daughter of Ierusalem hath shaken her head at thee c. and so also Psal 22.7 Mark 15.29 Lam. 2.15 and in many other places Vers 6. Though I speak my grief is not asswaged and though I forbear what am I â—ased Expositours have found it very hard to say how these words come in in this place Some conceive that having said in the foregoing verse that had they been in his condition and he in theirs he would have spoken comfortably to them and thereby would have allayed their grief I would strengthen you with my mouth and the moving of my lips should asswage your grief because they might have replyed upon him If you be so good at comforting others why do you not apply these consolations to your self to prevent this objection he answers that his condition was so miserable and the hand of God was so heavy upon him that whether he spake or held his peace it was all one with him if he spake it did not ease his grief and pain and misery and if he held his peace his sorrow did the more burn and boil within him Again others conceive that having said how he would have comforted them if they had been in such misery as he was here now he shows how sad his condition was that had only such friends with him as did what they might to discourage and discomfort him Though I speak saith he my grief is not asswaged that is if I pour out my complaints to you or seek to justify my self you then alledge that these miseries are an evident proof that I am a wicked man and that thereupon it is that God doth proceed in such extremity against me and though I forbear what am I eased that is though I speak not but keep in my grief that doth me no good because then you take my silence as an acknowledgement of my guilt and so break forth the more violently against me And this I take to be the most probable dependance of these words upon that which went before Vers 7. But now he hath made me weary c. That is God hath made my life wearisome to me for that this is meant of God is evident in the following clause where by an Apostrophe he turns his speech directly to God thou hast made desolate all my company which he saith because God had slain his children and many of his servants as is related in the first chapter and his wife and friends had either forsaken him or carried themselves as enemies to him And thus now he breaks forth into a large and patheticall description of his miseries the drift whereof is either to manifest what just cause he had to complain so bitterly as he had done thereby to move God and his friends especially to pity him and not to be so harsh against him as they had been or else to disprove what Eliphaz had with many flourishing words sought covertly to prove in the foregoing chapter namely that God doth only pour forth his wrath upon wicked men as he had done upon Iob for whilst Iob acknowledgeth here that his condition was just such as Eliphaz had described the wicked mans to be to which end he useth many of the very same expressions speaking of himself which Eliphaz had before used as here saying thou hast made desolate all my company in reference to that which Eliphaz had said chap. 15.34 the congregation of hypocrites shall be desolate and yet afterward maintains that notwithstanding he was not a wicked hypocrite vers 16 17. On my eye-lids is the shadow of death Not for any injustice in mine hands also my prayer is pure c. by this instance of himself who being a man that feared God was yet outwardly in as sad a condition as any wicked man could be he quite overthrows all that Eliphaz had said Vers 8. And thou hast filled me with wrinkles which is a witnesse against me and my leannesse rising up in me beareth witnesse to my face Eliphaz having set forth the prosperity of the wicked man by his fatnesse chap. 15.27 He covereth his face with his fatnesse and maketh collops of fat on his flanks Iob here on the contrary sets forth his misery by his leannesse and wrinckles his body being consumed by those extremities of pain and sicknesse and sorrow which he had undergone and so his skin shrivelled and wrinckled thereby Now for the better understanding of this we must know first that he useth this expression that his wrinckles and his leannesse did bear witnesse against him either because they did abundantly testify how exceeding grievous the miseries were which he had suffered or else because consequently in the apprehension of his friends they did witnesse against him that by
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
calamities and the cause thereof might be made known before the heavens and before all the world O earth cover not thou my bloud that is cover not the bloud and corruption that issueth out of my ulcers or rather hide not my misery sorrows and sufferings and let my cry have no place that is let there be no place found that should hide my cry from coming up into the presence of God for this they say he desires not so much that his miseries might be known to men as that God might take notice of them and so might judge and plead his cause against those that derided and falsely accused him The other is that these words contain a vehement protestation of his innocency Having said in the foregoing verse that he suffered not for any injustice in his hands c. because he had often thus professed his innocency and his friends he saw did not believe him therefore he breaks forth into this vehement and patheticall expression O earth cover not thou my bloud that is if by oppressing the poor or any other way of injustice I have drawn the guilt of bloud upon my self let not the earth cover or hide that bloudy wickednesse but let it be discovered and let it cry to heaven for vengeance as did the bloud of Abel against Cain whereto it is very likely that Iob did allude and indeed oppression and such like bloudsucking sins are often intended in the Scripture where it speaks of bloud as Habak 2.12 Woe to him that buildeth a town with bloud and establisheth a city by iniquity and let my cry have no place that is let not the cry of that my oppression find any hiding-place but let it be known to God and man and so indeed the word cry is sometimes used in the Scripture as Isa 5.7 he looked for judgement but behold oppression for righteousnesse but behold a cry or rather and let my cry have no place that is when I cry in my extremities let not God nor man regard it yea and when I call to men for help or pray to God for mercy let me not prevail either with man or God but let just vengeance fall upon me according to that Psal 66.18 If I regard iniquity in my heart the Lord will not hear me Vers 19. Also now behold my witnesse is in heaven c. This word also may be referred either to his acquaintance as if he should have said though there are many that if they would speak the truth can witnesse for me that I have lived holily and righteously yet however my comfort is that God is my witnesse that it is so or else to himself as if he had said what I have protested concerning mine innocency God also in heaven who from on high beholds all things can and I know will witnesse for me that it is true Vers 20. My friends scorn me but mine eye poureth out tears unto God That is God being my witnesse who knoweth exactly the innocency of my life and the sincerity of my heart though my friends scorn and deride me yet I can comfort my self in God to him I appeal who is my Iudge to him I look up and with tears do pour out my complaints and requests before him who is indeed my only stay and comfort Vers 21. O that one might plead for a man with God as a man pleadeth for his neighbour This is in a manner the same that he had desired before chap. 9.34 35. and 13.3 and 20 concerning which see the severall Notes there only these words may be understood as a desire either that himself might plead his cause with God or else that some other might doe it for him and may imply his hope that some body might be found that would undertake to maintain his innocency and then God passing judgement either he should know wherein he had erred and so might amend it or else by the judgement of God openly pronounced he should be clearly acquitted before all that should hear it Vers 22. When a few years are come then I shall goe the way whence I shall not return Concerning this expression see what is noted before chap. 7.9 10. Neither is there any thing farther difficult in these words but only their dependance upon that which went before wherein every Expositour is almost in a severall mind Some conceive that these words are added by way of comforting himself in that by his death which hastened so fast upon him there would an end be put to all his miseries Others as an aggravation of his friends cruelty of which he had spoken before vers 20. My friends scorn me c. because they took no pity of a man ready as it were to give up the ghost Others as an argument to move God to allay his miseries and not to lay his hand so heavy upon one that is dying already Others by way of clearing himself from not speaking sincerely in that protestation he had now made concerning his innocency for having death before his eyes as ready immediately to seise upon him what likelyhood was there that he should speak against his conscience Others as by way of correcting what he had spoken concerning his innocency as if he should have said why do I stand protesting mine innocency or wishing I might plead my cause with God It is altogether in vain and to no purpose since I am in a manner a dead man already And last of all others conceive that herein a reason is given why he had desired in the foregoing verse that his cause might be pleaded before God to wit because he perceived he had but a short time to live and he desired before his departure that either he might know what it was wherewith God had been provoked to deal so severely with him that so he might repent of it or else that God might acquit him from that wickednesse and hypocrisie whereof his friends had accused him that so he might die in peace and leave a good report behind him for the comfort and edification of others of Gods people CHAP. XVII Vers 1. MY breath is corrupt c. Some read this as it is in the margin of our Bibles My spirit is spent and so make his complaint to be that his vitall spirits were in a manner quite wasted and so consequently his life also that was preserved thereby But taking it as it is in our Translation the meaning must needs be that his breathing was stopped and marred or rather that his breath was infected and stunk through some inward putrefaction and so some Expositours understand that also chap. 19.17 My breath is strange to my wife c. And indeed it is clear that the drift of his words here was to shew that by the decay of his body he might plainly see that his death could not be farre off to which purpose is that also which follows my daies are extinct that is the light of my life is in a
manner quite extinguished according to that Prov. 24.20 the candle of the wicked shall be put out As for the last clause the graves are ready for me the only doubt is why it is expressed in the plurall number But for this to me it seems farre most probable that his meaning herein was plainly no more but this that it would not be long ere he should be lodged in some one of those houses of darknesse which are the last home of all men living As when it is said of Iehoram king of Iudah that he was not buried in the sepulchres of the kings 2. Chron. 21.20 the meaning is only that he was not buried amongst their sepulchres so when here Iob saith the graves are ready for me the meaning is only that the place of buriall the house of graves as I may call it was ready to receive him to wit because it could not be long ere he should be carried thither Vers 2. Are there not mockers with me c. Here Iob returnes to complain of his friends as indeed men in affliction are wont sometimes to bend their speech one way and sometimes another inferring it as a strange thing that notwithstanding he was in so sad a condition ready every moment as it were to drop into the grave yet they did nothing but mock and deride him and so by that means did what in them lay continually to vex him and provoke him to anger and indignation against them for so much the following clause imports and doth not mine eye continue in their provocation to wit that night and day their scoffs and deriding of him did evermore afflict him for by that expression of his eye continuing in their provocation he sought to imply either 1. That the eye of his mind was continually upon their scornfull carriage of themselves towards him the remembrance of their scoffs did continually molest him many times keeping him awake when he should have slept and sometimes perhaps troubling him in his very dreames Or 2. That they did thus continually provoke him to his very face he was constrained to see himself continually mocked and derided by them Vers 3. Lay down now put me in a surety with thee c. A very obscure passage this is insomuch that amongst the severall Expositions that are given of it it is very hard to say which is the right Some conceive that Iob speaks here to Eliphaz and desires that by a pledge and a surety he would give him assurance that he would referre his cause to Gods judgement and that he would make good what he had said to wit either concerning the wickednesse and hypocrisy wherewith he had charged Iob or concerning the certain prosperity of the righteous and the calamities of the wicked or else concerning that flourishing prosperity which he had promised to Iob if he would repent and turn unto the Lord Lay down now saith Iob put me in a surety with thee as if he should have said if you be so sure that I am a wicked man and an hypocrite and that therefore all these evils are come upon me that I suffer and that if I repent then I shall have all things according to my hearts desire again Lay down now a pledge or a pawn that shall be forfeited if you do not appear and make this good put me in a surety with thee that shall undertake for thee that this shall be done and so let our cause be pleaded before an equall judge or umpire and accordingly also they hold therefore that the last clause must be taken either as a challenge to the rest of his friends that they would if Eliphaz would not undertake this his challenge who is he that will strike hands with me for in those daies they used to confirme any agreement made between man and man by clapping or clasping of hands together thereby as it were binding themselves one to another whence is that of Solomon Prov. 6.1 2. My son if thou be surety for thy friend if thou hast stricken thy hand with a stranger thou art snared with the words of thy mouth c. or else as a denyall that any surety could be found that would upon these conditions undertake for Eliphaz or his other two friends who is he that will strike hands with me as if he should have said I would gladly see the man that would upon these tearms make an agreement with me but alas who is he that will doe it Again 2. Some think that as in the following verses so here also Iob directs his speech to God and that out of an over-violent desire to have his innocency cleared as being exceedingly netâ—ed with the unjust aspersions which his friends had cast upon him he doth here as a man besides himself presse God to lay down a pledge and to put in a surety that would undertake for God to wit either that Iobs cause should be tryed before Goâ— and not men and that God and not man should determine of it or else that God would condescend to have the cause between God and him equally argued and heard as between one man and another and that God should stand to what was determined after it had been thus argued Lay down now put me in a surety with thee as who should say I know O Lord that poor mortall man cannot contend with thee and that if he should he must needs be soon overwhelmed with thy majesty and glory and therefore I desire that thou wouldest lay down a pawn and put in a surety who may undertake for thee that laying aside thy majesty thou wilt suffer me to plead my cause with thee and agreeably hereto they hold that the last words are added to imply either how desirous he was that such a surety might be found that would undertake this for God who is he that will strike hands with me or else how unlikely it was that any could be found that would undertake it 3. Because it seems very hard that Iob should as it were professe that he would not trust God without a pawn and a surety and that he should speak so immodestly and arrogantly to God therefore some other Expositours hold that Iob desires God to appoint him a surety that should undertake for the clearing of his innocency against the calumnies of his friends or rather that should engage himself to plead both for God and him against his unjust friends and therefore they say it is said put me in a surety with thee that is one that may be a surety both for thee and me whereupon he adds also either to imply his desire that this might be or his fear that it would not be who is he that will strike hands with me And indeed such a one as this Exposition intends Elihu did afterwards appear to be when he undertook to umpire the businesse betwixt Iob and his friends But now 4. Others understand this of Christ the promised Messiah Lay down now put me
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 aâ—ore 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 aâ—ore-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
starved to death for want of food Vers 14. His confidence shall be rooted out of his tabernacle c. That is say some Expositours out of his body his bodily strength whereon he trusted shall be utterly destroyed Or every thing wherein he placed any confidence shall be utterly rooted out of his dwelling place namely his riches children c. and it shall bring him to the king of terrours that is this rooting his confidence out of his tabernacle or his broken confidence the despair he shall fall into upon the rooting out of his confidence shall bring him to the chiefest and greatest of all terrours or to death which is indeed to a naturall man the most terrible of all terribles as a heathen could say and so consequently also to the devil who in regard of the terrours wherewith he at last affrights those wicked men whom at first by his flattering temptations he drew into sin and in regard of those eternall torments wherewith he shall torment them may well be called the king of terrours Vers 15. It shall dwell in his tabernacle because it is none of his c. That is the king of terrours mentioned in the foregoing words Or rather destruction misery and want whereof he had spoken before vers 12. shall dwell in his tabernacle As in reference thereto he had said before vers 13. It shall devour the strength of his skin so in reference thereto again he saith here It shall dwell in his tabernacle because it is none of his that is Destruction shall take possession of his dwelling place because he got it by unjust means and so indeed in right it is none of his As for the following clause brimstone shall be scattered upon his habitation the meaning of it is either 1. That God should utterly burn up his dwelling place to wit either with storms of thunder and lightning from heaven which is of a sulphureous nature as by the savour thereof may be sometimes discerned or with very showers of fire and brimstone or 2. That God should make the place of his habitation barren and desolate salt and brimstone being usually esteemed signes and causes of barrennesse in a land according to that Deut. 29.23 The whole land thereof is brimstone and salt and burning that it is not sown nor beareth nor any grasse groweth therein this may seem the more probable because of the word scattered which is here used brimstone shall be scattered upon his habitation or 3. That God should destroy him and his with some strange and horrible judgement as once he did Sodome and Gomorrha for thus as in allusion to that the Scripture is wont to expresse unusuall and stupendious judgements as Psal 11.6 upon the wicked he shall rain snares fire and brimstone and a horrible tempest and so again Ezek. 38.22 and that Bildad did allude to that destruction of Sodome and Gomorrha we may the rather think because Iob and these his friends dwelt not farre from those parts and lived not long after the time when those cities were destroyed so that the memory of that judgement must needs be fresh amongst them And yet withall it is likely that he did covertly also put Iob in mind how his cattel and servants were consumed with fire from heaven chap. 1.16 Vers 16. His roots shall be dryed up beneath and above shall his branch be cut off This may be inferred as an effect of that which he had said before brimstone shall be scattered upon his habitation to wit if that be understood of the barrennesse of the land wherein he dwelt But I conceive the plain meaning of these words to be this that he shall utterly be destroyed root and branch he and all that belongs to him according to that Mal. 4.1 All that doe wickedly shall be stubble the day comes that shall burn them up saith the Lord of hosts it shall leave them neither root nor branch for the wicked man is here compared to a blasted tree as before chap. 15.30 of which see the Note there Vers 18. He shall be driven from light into darknesse c. Herein may be comprehended that by the miseries that God shall bring upon him he shall be violently turned out of a prosperous condition into an estate of dismall and dolefull distresse and dishonour and sorrow but yet doubtlesse the chief thing intended herein is that he should be at last also driven from the light of this world into the land of darknesse the grave yea into that utter darknesse of hell for therefore to explain these words is that following clause added of being chased out of the world Vers 19. He shall neither have son nor nephew c. That is he shall leave no posterity behind him neither son nor sons son wherein he plainly strikes at Iob that had lost all his children Vers 20. They that come after him shall he astonied at his day as they that went before were affrighted At his day that is the day of his destruction that observable day when God shall at length render to the wicked man according to his works according to that Psal 137.7 Remember O Lord the children of Edom in the day of Ierusalem and Psal 37.13 The Lord shall laugh at him for he seeth that his day is coming The meaning therefore of these words is that the judgement of God upon the wicked man shall be so grievous and fearfull and thereupon so notorious that it should be famous in succeeding times and the very report of it should astonish those that live then though they never saw it even as it did affright those that went before or that lived with him who were eye-witnesses of the vengeance that was inflicted on him Vers 21. Surely such are the dwellings of the wicked and this is the place of him that knoweth not God That is of every ungodly man concerning which see the Note 1 Sam. 2.12 It is as if he had said Certainly as sure as God is just this is and this will be at last the portion of all wicked men and hypocrites that do not truly fear God to this their stately dwellings shall at last be brought and to this all their great wealth and pomp shall come and therefore do not deceive thy self Iob by thy present condition it is evident what thou hast been and if thou wilt not hearken to thy friends to repent and turn unto the Lord thus as all other wicked men doe thou must expect to end thy daies CHAP. XIX Vers 2. HOw long will ye vex my soul and break me in pieces with words Because Bildad began his Reply with that disdainfull expostulation How long will it be ere you make an end of words chap. 18.2 Iob addressing himself here to answer him begins after the same manner and retorts the expostulation upon him and his other two friends Nay saith he How long will ye vex my soul and break me in pieces with words therein giving them to
to be let this which I have said move you to pity me and comfort me and do not still condemne me for an hypocrite and adde affliction to the afflicted As for the reason that is added for the hand of God hath touched me see the Notes chap. 1.11 2.5 Vers 22. Why do you persecute me as God and are not satisfied with my flesh This which Iob here upbraids his friends with to wit that they persecuted him as God may be understood two severall waies either 1. That when God afflicted him they did so too they did as it were joyn with God in afflicting him and making his life burdensome to him when God punisheth any man or men though the punishments be never so justly inflicted it is the duty of those that behold them thus punished to pity them and be tender over them neither must they by any means insult over them but rather reflect upon themselves and be afraid of themselves as considering that God may as justly lay his hand upon them as he hath done upon these whom they behold in such misery Now that therefore for which he blames his friends here may be only this because when Gods hand was heavy upon him they instead of pitying him did also set themselves against him and by their hard usage and bitter reproaches did adde to his affliction forgetting themselves to be men subject to the same miseries or 2. That they did afflict him in the same manner as God did to wit in that 1. As God did persecute him incessantly and without intermission bringing calamities upon him one in the neck of another without affording him any breathing time so did they follow him with reproach upon reproach and censure upon censure not yielding him any rest and 2. In that they persecuted him as an enemy as God did and in as heavy a manner As God had laid load upon him so did they as God had appeared in a way of wrath against him so did they and so he doth as it were intimate that their scorns and scoffs and calumnies were as grievous to him as all the other miseries that God had laid upon him or 3. That they arrogated that to themselves which belonged only to God to wit either because they did in so masterly a manner condemne him for an hypocrite which none could know but God only who is the searcher of the heart and of the reines or else rather because they did causelessely persecute him why do you persecute me as God as if he had said However God in regard of his absolute Sovereignty over men may deal with them as seems good in his own eyes and so may lay what afflictions he pleaseth upon me merely because it is his will so to doe though there were no other cause at all yet you have no such power over me and therefore shew why it is that you do thus persecute me what will you make your selves Gods And then for the next clause wherein he chargeth them that they were not satisfied with his flesh Why do ye persecute me as God and are not satisfied with my flesh the drift thereof I conceive is to imply either that it was a high degree of cruelty in them that not content with the grievous miseries he had endured in his body even to the utter wasting and consuming of his flesh besides that he was stripped of all other outward comforts whatsoever they should also seek as they had done to wound and afflict his spirit also as if he had said Though God afflicteth my mind and my soul and hath filled my soul with terrours yet why should you force on my affliction as farre as God doth or else that in regard they were not satisfied with all those insufferable miseries that he lay under but did still prosecute him with so much bitternesse they were herein like beasts of prey that when they have eaten the flesh of the poor creatures they prey upon cannot be satisfied therewith till they have quite devoured them and after they have eaten the flesh do also gnaw and crush the bones asunder And indeed all cruell oppression and crushing of the poor and afflicted is usually expressed in the Scripture by that phrase of devouring them and eating up their flesh as Psal 27.2 My foes came upon me to eat up my flesh and Gal. 5.15 But if ye bite and devour one another take heed that ye be not consumed one of another Vers 23. O that my words were now written oh that they were printed in a book c. Though some referre this particularly to that following passage verse 25. wherein he makes indeed a most clear and glorious confession of his faith in Christ his Redeemer and his hope concerning the resurrection of the dead and life eternall worthy to be taken notice of by all that should live in succeeding times yet I rather think he meant it of all that he had spoken in that dispute that had been betwixt him and his three friends yea and of all that he should afterward speak To shew how clear his conscience was and how confident he was of the justice of his cause and to manifest withall that he had not spoken so rashly and unadvisedly and much lesse so desperately and blasphemously as they pretended he had though some words might slip from him in his passion that were not altogether to be justifyed he wisheth that his words were written and printed in a book c. For hereby he intimates that he was so farre from declining the judgement of any man living that he was willing it should be known both to the present and future ages as being assured that whoever in succeeding times should read what he had suffered and what had passed betwixt him and his friends they would pity his condition and acquit him from all those false accusations they had charged upon him Yea and therefore he wisheth that his words were not only written and printed in a book but also vers 24. that they were graven with an iron pen and lead in the rock for ever And however some Expositours understand this that herein he wisheth that his words were graven with an iron pen in plates or leaâ—s of lead yea in the rock for ever yet others think that according to our translation the ground of this expression must needs be either that in those times they were wont to make their graving tools of iron tempered with lead as now a-daies they are tempered with steel or else that when they desired to grave any thing in stone for a perpetuall monument they used to cut the letters with an iron pen or graving tool and then to fill up the cuts or furrows of those letters with lead that they might be the more plain and legible and that hence he speaks of having his words graven with an iron pen and lead in the rock for ever Vers 25. For I know that my Redeemer liveth and that he shall stand
at the latter day upon the earth Some of our best Expositours as Calvin Mercer and others understand this merely of Gods delivering Iob out of that sad and forlorn condition wherein he now lay to wit that he knew that however he was little better at present then as a man that is dead and buried yet he had a Redeemer that should rescue him at length out of this condition even the ever-living God who is the first and the last Esa 48.12 and therefore shall be after all men are vanished and gone and shall shew forth his power in the quickening and reviving of poor men dust and ashes even when they are fallen into the lowest and most desperate estate and condition And indeed it cannot be denied 1. That God is many times called our Redeemer in the Scripture as Esa 63.16 Thou O Lord art our Father our Redeemer 2. That an estate of extreme misery and affliction is often expressed in the Scripture by that of death men in such a condition are often spoken of as dead men yea as men that are buried and turned into dust and that to imply that such a condition is to men as bitter as death that it bereaves them of all the comforts of this life and is past all hope of recovery I was saith the Apostle 2. Cor. 11.23 in deaths oft And so Psal 88.4 5. I am counted with them that goe down into the pit free among the dead and Psal 22.15 Thou hast brought me saith David into the dust of death and 3. That the deliverance of such men out of such an extreme low and forlorn condition is often tearmed a quickning and a reviving and a raising of them up from the dead as Psal 71.20 Thou which hast shewed me great and sore troubles shalt quicken me again and shalt bring me up again from the depths of the earth and Isa 26.19 speaking of the bringing home of the Iews out of Babylon Thy dead men saith the Prophet shall live together with my dead body shall they arise awake and sing ye that dwell in the dust See also Psal 85.6 and Hos 6.2 But yet 1. Because Iob had hitherto disclaimed all hope of being delivered out of that forlorn condition wherein he lay and of being restored to any estate of prosperity and happinesse again though his friends had often assured him that if he would repent it would be so affirming that his hope was gone and that he was in a worse condition then a tree that is cut down of which there is hope that it may sprout again See chap. 16.22 and 17.1 11 13 c. and therefore it is no way probable that he should be now on a sudden raised to such a height of hope concerning Gods raising him to such a prosperous condition contrary to all his former discourses and 2. Because there are some passages in the following verses which cannot well be understood of a resurrection of his outward estate as that it is spoken of as a strange thing that he should see his Redeemer with the same eyes that he had then and some other of the like nature therefore I say if we joyntly consider of that which is said here with that which follows in the two next verses I cannot see how it can be otherwise understood then of Christ the promised Redeemer who indeed is most properly tearmed our Goel as it is in the originall our Redeemer it is the same word that is used Levit. 25.25 for the next kinsman that was to redeem the estate of his decayed brother of which see the Note there and that because he taking our nature upon him became as it were our near kinsman our brother Heb. 2.11 flesh of our flesh and bone of our bone So that I conceive the drift of Iob in these words was by this profession of his faith to prove that notwithstanding his sufferings and miseries were so grievous as he had now acknowledged yet he was farre from being a wicked man and an hypocrite as they had charged him to be I know saith he that my Redeemer liveth that is I that am so severely condemned by you and am now in such a miserable condition even I do certainly believe that there is a Redeemer to come that he is my Redeemer for there is much emphasis in that word my and that he lives as being the ever-living God the first and the last yea the fountain of life to all that shall believe in him and so shall one day redeem my person from destruction and maintain my cause against all those false aspersions you now cast upon me And then for the last clause and that he shall stand at the latter day upon the earth either it is meant of the second coming of Christ to judgement to wit that he should then appear upon earth and that as a conquerour trampling upon the grave as a conquer'd enemy and raising all flesh by his almighty command out of the dust yea and as a judge appearing in his glory to passe sentence upon all both quick and dead or else which some rather think and it seems very probable it is meant of his first coming as the following words in the next verses are meant of his second coming to wit that in the latter daies that is in the daies of the New Testament this his Redeemer should be made man and in mans nature should live and dwell upon the earth and being there slain should rise again and stand again upon the earth tryumphantly and so should as the Redeemer of his people vanquish death and accomplish the work of mans redemption And indeed that the daies of the Gospel from the time of Christs incarnation to the end of the world are frequently called in the Scripture the latter daies or the last daies cannot be questioned see Isa 2.2 Hos 3.5 1 Tim. 4.1 2 Tim. 3.1 of which two reasons are usually given to wit 1. Because all was then accomplished which had been prophesied concerning the work of mans Redemption that was the perfection of all times or as the Apostle calls it Gal. 4.4 the fulnesse of time and 2. Because the whole time of the worlds continuance being divided into three great Periods the 1. From the creation to the Law the 2. From the Law to Christs Incarnation the 3. From that to the day of Iudgement this which contains all the daies of the Gospel is the last of the three But however very observable it is which some Expositours have noted to wit that Iob was so strengthened and cheared up with the consideration of this which here he saith concerning the hope he had in his Redeemer and concerning the resurrection of his body and the blisse he should then enjoy that after this we meet not with any word he spake arguing any such fainting and impatience of spirit as many which before this came from him Vers 26. And though after my skin worms destroy this body yet in my
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 tâ—e 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
towards God which was the root both of that profession of godlinesse which he had hitherto made and of that confidence wherewith he had now pleaded his cause before God or else his faith whereby he was rooted in God and which was the root from whence had sprung the purity of his conscience the holinesse and uprightnesse of his life and conversation and those words of truth which he had uttered hitherto in the defence of himself and so they conceive Iobs plea in these words to be this that seeing the profession which he had made of his innocency was not a counterfeit vain ungrounded flourish but was the fruit of that sincerity and faith unfeigned that was rooted in his heart it was an act of most grosse injustice and arrogance in them so to persecute to censure and revile him as they did And last of all many hold that it was his faith in Christ his Redeemer and his hope of seeing God face to face at the Resurrection of the dead whereof he had in the foregoing words made such a glorious profession which here he tearms the root of the matter that was found in him and so they make the drift of these words to be this that in all reason it was fit they should blame themselves for persecuting him as they had done even because of this profession he had made of his faith seeing this faith in the Redeemer is the root of all true religion and piety and the very ground work and foundation of salvation neither can there be any danger of condemnation for him that hath this faith rooted in his heart Vers 29. Be ye afraid of the sword c. As if he should have said If not out of pity to me yet at least for fear of the sword of Gods vengeance upon your selves give over your bitter calumnies and cruell dealing with me Because you are at ease and free from all afflictions you make nothing of passing most uncharitable censures upon me and threaten me continually with the vengeance of God but take heed you had best look to yourselves since there is doubtlesse a sword of divine vengeance which for your unjust and cruell dealing with me that am in so sad a condition may soon make you as miserable as I am As for the words that follow for wrath bringeth the punishments of the sword though some understand this of God to wit that when God is provoked to wrath by such iniquities as these wherewith he had charged his friends it brings the sword of his just vengeance upon me yet I rather think Iob meant it of the wrath of his friends against him to wit that such wrath and fury as that wherewith they had broken out against him doth usually bring the wrath of God upon men that ye may know saith he there is a judgement the meaning whereof is either that when the sword of Gods vengeance should fall upon them then they should by experience find that there is a just God that judgeth the earth that doth order and govern all things wisely and justly here in this world a God that would judge those that did so unjustly judge others and that would severely punish those that did so unmercifully adde affliction to the afflicted To which some adde also that by that present judgement upon themselves they might know there would be hereafter a day of generall judgement when God would judge the world in righteousnesse and so the sin of those that do here judge their brethren unrighteously should be both discovered and punished Or else that Iob gave them this warning that knowing now which men are apt to forget that there is a God that will thus judge the actions of men they might take heed of provoking him to wrath that so they might not come to know it experimentally hereafter CHAP. XX. Vers 2. THen answered Zophar c. This is the second and indeed the last reply of Zophar who now as before took his turn in the third place for though Eliphaz and Bildad did afterward reply again the third time upon Iob yet Zophar after this spake no more And observable it is that notwithstanding Iob had in the foregoing chapter made such a sad relation of the wofull condition wherein at present he was chap. 19.6 c. and had so earnestly besought his friends that they would take pity of him vers 21. and had made such a full and glorious confession of his faith vers 25 26 27. and had threatned them with the sword of divine vengeance if they proceeded on still with such fury against him as they had done yet all this moved not Zophar but that he again fell upon Iob with as much violence as ever Vers 2. Therefore do my thoughts cause me to answer and for this I make hast It seems Zophar did here interrupt Iob before he had made an end of speaking and so in these words he gives a reason why he could no longer keep silence Therefore do my thoughts cause me to answer and for this I make hast as if he should have said Whereas I resolved to have replyed no more or whereas I was desirous to let you goe on without interrupting you till you had made an end of your own accord as I know civility requires I should doe truly that which you have spoken hath stirred up those thoughts in me that do even compell me to speak doe what I can I am not able still to bear what I hear nor to forbear uttering what I have thought to say being as one in travell I must not stay any longer but must however it be taken break in upon you And so this word therefore may be either referred 1. In generall to all that Iob had answered in the foregoing chapter either by way of justifying himself and professing his hope of beholding to his joy his Redeemer when his dead body should be raised from the grave or by way of blaming his friends for their unfriendly and unmercifull dealing with him as if he had said Finding how erroneous thou still art in this great point of Gods dealing with man therefore I could not forbear but I must again answer thee Or 2. More particularly to those severe censures which he had passed upon them for their dealing so harshly with him which may seem the more probable because in the following verse he seems to make these censures which he tearms reproaches the ground of this his Reply I have heard saith he the check of my reproach and therefore the spirit of my understanding causeth me to answer Or else 3. It may be referred yet more particularly as many hold to the very last words that Iob had spoken chap. 19.29 There Iob had warned his friends to take heed least the sword of divine vengeance did not fall upon them for their fury and wrath against such a distressed afflicted man as he was for saith he wrath bringeth the punishments of the sword that ye may
him it is surely an argument that I have a greater support to bear up my spirit then any thing in man could afford and therefore since you see that I plead my cause as before God I beseech you hearken to me But the first Exposition agrees best with the words Vers 5. Mark me and be astonished and lay your hand upon your mouth This may be understood as if he had said Mark me and you will be astonished and will lay your hand upon your mouth or else plainly as is expressed in the words by way of counsell Mark me and be astonished c. Some referre those words Mark me to the miseries he suffered others to the blamelesnesse of his conversation in former times others to that which he meant immediately to say concerning the prosperity of many desperate ungodly men But I conceive it is best to comprehend them all in those words Mark me and be astonished and lay your hand upon your mouth that is whereas you slight what I suffer and make nothing of it do but weigh well the insupportable grievousnesse of my miseries and withall how innocently and uprightly I have formerly lived and do but then also compare herewith that which I shall now say concerning the prosperity of many atheisticall ungodly wretches and then even with astonishment admire the wonderfull proceedings of God in his Providence to wit that such vile wretches should live in such height of prosperity and that one that hath lived as I have done should be so sorely plagued as I have been and be silent do not run on in judging so rashly as you have done that all who are thus afflicted must needs be wicked men for that by laying of the hand upon the mouth is meant a resolution of being silent and a restraining of our selves from speaking what we are otherwise inclinable to say is evident in other places where the same phrase is used as chap. 29.9 The Princes refrained talking and laid their hand on their mouth and Pro. 30.32 If thou hast done foolishly in lifting up thy self or if thou hast thought evil lay thine hand upon thy mouth Vers 6. Even when I remember I am afraid and trembling taketh hold on my flesh Some Expositours referre this likewise only to the remembrance of his grievous sufferings and so conceive that the drift of Iob herein was to imply that if the remembrance thereof did so afflict him it were a signe of too much inhumanity in them if they could see their friend in so sad a condition and not be moved with it But I rather think that it must be referred to all for which he said in the former verse that they might be astonished Even when I remember I am afraid c. that is when I remember what I shall now tell you to wit how it fares many times with those that are most desperately wicked and withall how I have endeavoured to approve my self to God in all my waies and what notwithstanding I have now suffered I am afraid and my very flesh doth tremble to think of it nor know I what to say of these hidden waies of Gods proceedings Vers 7. Wherefore do the wicked live become old yea are mighty in power Iob propounds this by way of Question Wherefore do the wicked live c. either to imply how strange it seemed to him that God should so prosper wicked men and that he could not conceive wherefore it should be according to that of the Prophet Ier. 12.1 Wherefore doth the way of the wicked prosper wherefore are all they happy that deal very treacherously or else as by way of replying upon that which his friends had so often objected concerning the judgements of God upon wicked men If God doth so certainly punish all wicked men here in this world and them only that I must be judged a wicked man because the hand of God is so heavy upon me if when the wicked are in a prosperous condition it never lasts long as Zophar had immediately before said chap. 20.5 that the triumphing of the wicked is short and the joy of the hypocrite but for a moment and vers 8. that he shall fly away as a dream c. why then saith Iob wherefore do the wicked live become old yea are mighty in power that is wherefore is it that many times they live in health and pleasure even to old age and are usually men of mighty estates and of greatest dignity and authority in the places where they live Vers 8. Their seed is established in their sight with them c. This is in answer to that which Zophar had said to the contrary chap. 20.10 His children shall seek to please the poor and Eliphaz chap. 15.33 He shall shake off his unripe grape as the vine and shall cast off his flower as the olive Vers 11. They send forth their little ones like a flock c. This may imply their being trained up under guardians and guides their unity amongst themselves and their children dance to wit as young cattel calves and lambs and kids are wont in a kind of wantonnesse to skip and leap whence are those expressions Psal 29.6 He maketh them also to skip like a calf and Psal 114.4 The mountains skipped like rams and the little hills like lambs Vers 13. They spend their daies in wealth and in a moment goe down to the grave That is they goe away in a trice they do not lye long in a wearisome languishing condition before they die nor undergoe any of those sore pains and conflicts in their death which most men suffer and so as they lived so they die without any great trouble It is the same as many think with that which the Psalmist saith Psal 73.4 there are no bands in their death Vers 14. Therefore they say unto God Depart from us c. The meaning of this is that because of their prosperity they despise God they say unto God Depart from us c. If they say not so much with their mouths yet the horrible prophanenesse of their lives discovers that they think so in their hearts or is in effect all one as if they thought so since those that should harbour such thoughts in their hearts could not live more atheistically then they do which agrees with that of the Apostle Tit. 1.16 They professe that they know God but in works they deny him being abominable and disobedient and unto every good work reprobate And the drift of this is to shew that even the worst of wicked men do often live in such exceeding great prosperity as is before described Vers 16. Lo their good is not in their hand the counsell of the wicked is farre from me The judgement of Expositours is very different concerning the drift of these words Some take the first clause as spoken ironically Lo their good is not in their hand as if he should have said By this which I have said concerning the usuall
in relation to that he had said before vers 3. O that I knew where I might find him c. and may be understood first of the invisibility of God and so the scope may be to shew that though he had wished he might appear before Gods tribunall yet he did not think that God was visibly to be seen as earthly Judges are but knew that God was every where present though no where to be seen as man is and 2. of the incomprehensiblenesse of Gods waies and judgements to wit that which way soever he turned himself he was not able to comprehend any of Gods judgements or to find out God by any of his works concerning which see a former Note upon a like place chap. 9.11 or 3. of Gods refusing to answer his desire by manifesting himself to him in any outward apparition as a judge offering to hear and determine his cause and so it is all one as if he had said I may wish thus to appear before God that I may plead my cause before him but alas I do not find that God intends me any such favour he hides himself from me in this regard and which way soever I look I find not the least likelyhood that God will vouchsafe to give me such a hearing Vers 10. But he knoweth the way that I take c. The inference of these words upon that which went before is very questionable but two opinions concerning this I find most probable The first is that these words are here added to clear himself from a false conceit that upon his former words his friends might entertain in their thoughts concerning him and so that the meaning of these words is as if he had said Though I say that I can no where find God that I may plead my cause before him yet I am farre from the atheisticall thoughts of those prophane wretches that say God knoweth not what is done here in this world for sure I am that though I cannot find him yet he knoweth me and all my waies which makes me also confident that knowing mine innocency he only intends to try me by these calamities he hath laid upon me The second is that this is added here to shew the reason why he desired to plead his cause before God or to shew that though there was no hope of appearing before the invisible God in a visible manner after the way of pleading before the tribunall of an earthly judge yet he might safely appeal to God to passe judgement in his cause and that because he was sure that God knew him exactly and therefore though earthly Judges not knowing men may upon false information erre in judgement yet so it could not be with God whereupon he also adds when he hath tried me I shall come forth as gold where by Gods trying him may be meant either a judiciall triall by hearing him plead his cause or a trying him by the afflictions wherewith he had exercised him and so the drift of these words may be to shew how confident he was that after tryall he should not be found such drosse as his friends would make him but pure gold and that God meant no more to destroy him by these calamities he had brought upon him then the gold-smith means to burn up the gold that he puts into the fire for the trying and purging of it Vers 11. My foot hath held his steps c. This Job adds as by way of protesting against those wicked practices wherewith Eliphaz had charged him chap. 22.5 and by this my foot hath held his steps is meant either that he had endeavoured to imitate God in his holinesse justice mercy c. according to that of the Apostle Ephes 5.1 Be ye therefore followers of God as dear children or else his strict treading in those steps which God in his law had prescribed him so that the next words are a meer explanation of these his way have I kept and not declined Vers 12. Neither have I gone back from the commandement of his lips c. That is I have not upon any pretence fallen off from doing what he hath commanded me to the utmost of my power but rather have fully and constantly cleaved thereto I have esteemed the words of his mouth more then my necessary food that is I have more earnestly desired them more diligently sought them more heartily delighted in them more highly prized them more carefully stored them up in my heart then my necessary food which I cannot be without or my appointed portion as it is in the margin that is my daily food appointed for me and consequently then any thing that is most requisite for me And thus Job expressely answers that advice which Eliphaz had given him ch 22.22 Receive I pray thee the law from his mouth and lay up his words in thine heart of which see the Note there affirming that he had alwaies done this whatever he might judge of him because of his afflictions Vers 13. But he is in one mind and who can turn him c. That is Who can make him goe back from what he hath resolved upon Some understand this of the immutable perseverance of God in his love to Job as if he had said Though at present I can discern no token of his love and favour towards me yet he is I know the same towards me that he alwaies was a gracious and loving father and there is no turning him from those thoughts of love that he hath alwaies born me But more generally and better it is by others understood of the unchangeablenesse of God in all his counsels and that it is here inserted to shew that it was no wonder that God dealt so severely with him notwithstanding he had endeavoured to yield obedience to God in all things But he is in one mind and who can turn him as if he should have said But alas be I never so righteous or let me say what I will and can for my self when he hath determined to doe any thing he is constant in his purposes and will doe as he justly may whatever he pleaseth For Job doth not charge God that he dealt with him as tyrants use to doe that will doe what they list without regarding what is just or unjust but only acknowledgeth Gods absolute Sovereignty over men whereby he may doe whatever he pleaseth in the world and yet doth alwaies what is just though men cannot comprehend the reason of his proceedings Vers 14. For he performeth the thing that is appointed for me c. Here Job applyes that to himself which in the foregoing words he had delivered more generally and accordingly some understand it of Gods performing the good he had intended him which cannot well agree with that which is added in the following verses concerning his fears and terrours It is better therefore by the most expounded of Gods unchangeable proceeding to doe to him whatever he had determined For he performeth the thing
subdues or brings under the mightiest of them as well as the meanest and so also they understand the following clause he riseth up that is God riseth up to contend with wicked men and no man is sure of life no man can secure himself against the killing stroke of Gods indignation or the discovery of Gods indignation makes every man afraid of his life But the tenor of the words sheweth clearly that Job still proceeds to describe the wickednesse of wretched men whom God notwithstanding prospers He draweth also the mighty with his power the meaning is either that by his power he procures the mighty to side with him judges and magistrates and great men and so this makes him terrible to others he riseth up and no man is sure of life or else that he draweth the mighty to wit into his net according to that Psal 10.9 he doth catch the poor when he draweth him into his net when he hath crushed the poor by his oppressions then encouraged hereby he layeth wait also for the mightie and subdues them and brings them into subjection to him even magistrates also and judges whereby likewise he subverts all publick order and government he riseth up and no man is sure of life that is if any man rise up to oppose this oppressour he shall but ruine and destroy himself thereby or Though the oppressour riseth up to make a Covenant of peace with men yet they are all of them for all that afraid of their lives there is no assurance in any vow or oath whereby he engageth himself Or rather he riseth up to contend with the mightie and the terrours of death presently seise upon them all But if we read this last clause as it is in the margin of our Bibles He riseth up and he trusteth not his own life either it is meant of the oppressed to wit that he riseth up namely to sue for favour to the oppressour or to flie from him but do what he will he trusteth not his own life but gives himself for a dead man because of the over-bearing power of his adversary or else of the oppressour to wit that when he riseth to contend with the mightie or every day he riseth he is afraid of his own life being still jealous as tyrants are wont to be that some body or other will kill him Vers 23. Though it be given him to be in safety whereon he resteth yet his eyes are upon their waies Some Expositours understand this thus that though the oppressed give gifts to the oppressour that he may thereby purchase his peace or though the oppressour grants this to the oppressed that he shall live in peace and safety by him and thereupon he rests upon this his covenant and promise that he will surely be as good as his word yet the oppressour keeps his eyes upon these to whom he hath thus engaged himself and watcheth all their waies and if he can but get the least advantage against them will be sure to crush them But there are severall other Expositions given of the words that seem farre better then this to wit 1. that though God gives to the oppressour that which may well in outward appearance secure him in peace and he rest hereon yet it is not because God is ignorant of his wicked courses seeing Gods eyes behold all his waies or 2. that though God lets him live in safetie and he rests hereon with great security yet Gods eyes are upon his waies to favour him and to blesse him or rather 3. that though it be given of God to wicked wretches that they live in peace and prosperitie and they resting hereupon are confident they shall never be moved yet God takes strict notice of all their wicked waies that he may be sure at last to charge them all upon them and that he may take the fittest time to destroy them Vers 24. They are exalted for a little while c. to wit both in estate and mind but are gone and brought low they are taken out of the way as all other that is for all their greatnesse on a sudden God pulls them down and they are gone and laid in the grave as other men and often after the same manner as others are and cut off as the tops of the ears of corn that is as high as they bear their heads they are cut down as the corn in harvest to wit easily and in a trice or not by any notorious judgement but by an ordinary naturall death when they come to ripenesse of years as the corn is ripe in harvest The drift of the verse may be to shew either that God cuts off the greatest of wicked men many times by a sudden stroke of judgement or else rather that after all their horrid wickednesse they are cut off by death in an ordinarie way as all other men are Vers 25. And if it be not so now who will make me a lyar and make my speech nothing worth That is If it be not as I have said that God many times prospers the wicked and afflicts the righteous let any man that will undertake to confute what I have spoken CHAP. XXV Vers 1. THen answered Bildad c. Eliphaz having replyed the third time upon Job chap. 22. it was now Bildads turn who still spake next after Eliphaz to reply again upon him which therefore he doth in this Chapter but very briefly either as finding Job too strong for them or as not having any thing in a manner to say but what he and his friends had said before or rather as concluding that because of Jobs obstinacie it was in vain indeed to talk any farther to him there having been abundantly enough already said to him but that nothing would convince him which may be the cause also why Zophar who should have replyed in the third place upon Job spake no more at all Vers 2. Dominion and fear are with him c. Because of these words with him some limit this to the Lords exercising of his Sovereigntie and the manifestation of his dreadfull Majestie in the heavens his dwelling-place to wit that he rules the Angels in heaven and that his presence there is so full of Majestie that those holy spirits out of reverence and fear do cover their faces before him But I conceive the words must be understood more generally Dominion and fear are with him that is God is the Sovereign Lord over all he it is that governs all things and hath absolute power over all things in heaven and in earth yea in regard of this his Majestie and power a terrible God he is and justly to be feared of all But why doth Bildad speak of this here I answer Some conceive that because Job had affirmed that many wicked men run on in their leud courses even to their dying day and are never punished therefore Bildad as apprehending this to be in effect a deniall of the power justice and providence of
God doth here set forth with what unresistable authoritie and power God doth rule and govern the whole world thereby to intimate that it is not therefore possible that he should suffer such wicked wretches to passe alwaies unpunished But I conceive there are two other waies wherein Expositours do better set forth the aim of Bildad in these words to wit first that he doth here set forth the infinite power and Majestie and goodnesse of God that having afterward therewith compared the basenesse and weaknesse of man he might thence inferre how impossible it was that so poor a wretch should be found just before such a glorious God and thereby condemns Job for justifying himself or 2. that Bildad doth here speak of Gods supreme Sovereigntie and dreadfull power and Majestie thereby to discover the folly and arrogance of Job in desiring so earnestly that he might plead his cause before God Job had indeed in the beginning of his last answer protested with a little too much confidence and boldnesse that there was nothing he desired more then that he might answer for himself before Gods Tribunal chap. 23.3 4 5. O that I knew where I might find him that I might come even to his Seat I would order my cause before him and fill my mouth with arguments I would know the words which he would answer me c. Now though after this Job said much also to prove that the wicked many times live and die in a flourishing condition whilst the righteous are sorely oppressed and distressed yet when Bildad came now to reply upon him not being able to answer what he had said concerning the prosperitie of the wicked and the afflictions of the righteous he gives not the least touch upon that but as flying upon him for his confidence in desiring to plead his cause before God as not doubting but that there he should be able to justifie himself he tells him here of the Sovereigntie and dreadfull Majestie of God and seeks thereby as it were to strike Job with the fear of his glorious Majestie and absolute power and to intimate how strange it was that he should dare so fearlesly to challenge God as it were to answer him or that he should hope that God would lay by his Majestie and glory that he might come and plead his cause before him alluding to that which Iob had said chap. 23.6 Will he plead against me with his great power No but he would put strength in me As for the next clause he maketh peace in his high places either first it must be meant of the heavens and those that inhabite those heavenly places as opposed to the world here below to wit that whereas here by reason all things are corruptible and subject to change and by reason of the wickednesse of the devils and men the elements and those things that are made thereof seem to be opposite one to another and to fight one against another and there is continually much rebellion against God in the heavens it is quite otherwise there is nothing but quietnesse and peace And this too may be spoken first with respect to the Angels of whom though there be a numberlesse number and though they have differing ministries and imploiments yet they are by the mighty power of God so established and order'd that they all sweetly agree amongst themselves and doe all unanimously the will of their creatour they neither contend one with another nor much lesse dare any of them contend with God and hereby Bildad might imply what an arrogancy it was in Job to think of contesting with God which the Angels themselves dare not do 2. It may be spoken with respect to the stars and heavenly Orbs though the heavens be of such an incomprehensible vast bignesse and are whirled about daily with such a strange swift violence though the stars be infinite in number and though the orbs have their different and contrary motions some moving far faster then others some going one way and some another yet they all observe the order both for time and place that God hath set them in so much that there is not the least jarring amongst them they do not in the least crosse or hinder one another but move all with one sweet consent according to the course that the Almighty hath prescribed them Or 2. it may be meant of the upper regions of the aire to wit that when all things are there tempestuous and stormy God when he pleaseth doth presently quiet them make all calm Or 3. it may be meant of the constant accomplishment of Gods will by all the creatures in the world he maketh peace in his high places that is God in his dwelling-place doth rule all things in a stedfast order yea even here below where there seems to be most confusion and rebellion against God by reason of sin yet all things are so overruled by him that nothing is done but according to his determinate counsell and will and all is carried on for his glory And this is added to make good the former clause that Dominion and fear are with him that is to shew that God ruleth all things and that this all-wise and almighty God is therefore to be reverenced and feared of all Vers 3. Is there any number of his armies c. Whether we understand this particularly of the Angels or of the stars which are both sometimes stiled Gods armies or host as Gen. 32.2 and Deut. 4.19 and are indeed innumerable or else of all the creatures in generall which are all Gods host of which see the Note Gen. 2.1 doubtlesse it is alledged to set forth the glorious Majesty of Gods Dominion who is thus magnificently attended with such numberlesse armies and likewise his incomprehensible wisedome in the governing of them and withall to discover the desperate boldnesse of those that dare contend with him who hath such innumerable armies at his command to fight against them and destroy them And upon whom doth not his light arise The meaning of this may be that 1. God causeth the Sun to shine upon all according to that Matth. 5.45 He maketh his Sun to rise on the evil and on the good or 2. that he doth behold and know all things that nothing is covered in darknesse in regard of God but all things are light and manifest before him or 3. that the light of his wisedome shines upon all in that the waies of Angels and men yea the operations of all the creatures are admirably directed and ordered thereby or 4. that God is good unto all in that all the good the creatures enjoy doth proceed from Gods favourable goodnesse shining down upon them Angels and men have the light of their reason and understanding from God and both they and other creatures have their life which is their light Joh. 1.4 and their being from him neither have they any thing from themselves but all is derived unto them from him who is the father
hit the nail on the head you have fully and convincingly opened the cause between God and me and how by speaking that which is nothing to the purpose and by taking a great deal of pains to inform me of that which I knew before as well as your self Vers 4. To whom hast thou uttered words c. This also was spoken either as some think as in relation to God To whom hast thou uttered words that is Is it to God you have addressed your words in this which you have spoken and if so have you considered who he is to whom you have spoken what will you undertake to teach the omniscient and all-wise God which is the same in effect with that he had said before chap. 21.22 of which see the Note there Or else as in relation to Iob himself To whom hast thou uttered words as if he had said Do you consider who I am and in what condition I am have you uttered words suitable to and fit for a man in such a sad distressed condition as I am or To whom hast thou uttered words is it not to one that knoweth these things as well as your self what do you take me to be think you that I am so silly and ignorant that I know not these things that you have uttered It is the same he had said before chap. 12.3 of which see the Note there As for the following clause and whose spirit came from thee it is expounded by Commentatours many severall waies of which three are most probable First some understand it thus whose spirit came from thee that is Did not God give thee that life and breath whereby thou hast spoken and wilt thou teach him who gives thee life and breath and who is the father of the spirits of all flesh 2. Some make this to be the sense of the words whose spirit came from thee that is who is it that hath taught you these high mysteries Did you speak them of your self and had you them from any body else or do you think that the spirit of God did dictate them to you No doubtlesse such impertinencies were never of Gods spirit but of your own And 3. others give this to be the meaning whose spirit came from thee as if he had said whose spirit hast thou revived by this which thou hast spoken Surely not mine Because when mens fainting spirits are revived by the consolations of a friend they seem to receive a new life as it were and spirit from those that have thus cheared them up therefore in stead of saying whom hast thou revived or comforted with thy words he expresseth himself thus whose spirit came from thee Vers 5. Dead things are formed from under the waters and the inhabitants thereof or with the inhabitants thereof Here Iob begins to shew that he could say as much or more of the infinite power and the all-ruling Providence of God as Bildad had said and to that end at first he instanceth in this that Gods Providence extends it self to the very bottom of the sea where he forms not only the fishes that are to live there but also divers dead things as all kind of minerals corall pearls amber together with divers plants and herbs that grow there Vers 6. Hell is naked before him and destruction hath no covering As if he had said You Bildad told me that God maketh peace in his high places but I can adde hereto that Gods providence extends not only to the high places in heaven but also to the low places and depths in hell By destruction here almost all Expositours understand the place of destruction to wit the place of the damned and then if by Hell in the first clause the same be meant then the second clause is but only a repetition of what was said in the first But by Hell others understand the grave and consequently also all the hidden lower parts of the earth and then the meaning is this that God beholdeth all things even the grave and hell and all the lowest parts of the earth he sees all that the grave hath devoured and beholdeth what becomes of every part of man when the grave hath consumed him and what the damned in Hell both doe and suffer And thus he confirms what Bildad had said chap. 25.3 understanding it as many do of Gods omniscience upon whom doth not his light arise yea probable it is that Iob the rather mentioned this to imply to his friends that in regard of this omniscience of God it would be a joy to him to appear before God who knew him better then they did and withall to wipe off that aspersion Eliphaz had cast upon him chap. 22.13 And thou sayest How doth God know can be judge through the dark cloud Vers 7. He stretcheth forth the North over the empty place c. The meaning of this is either that God stretcheth out the heavens from one Pole to another over the region of the air for the North that is the Northern part of heaven the Hemisphere of the Arctick or Northern Pole is here figuratively put for the whole heaven because that part was nearest the climate where he dwelt and the region of the air is called the empty place because the air is as nothing and what hath nothing but air in it we count empty at least it is as nothing in regard of bearing up and supporting the heavens or else that God stretcheth out the heavens even to the Northern pole where the earth under it is uninhabited and is therefore called here the empty place meaning that Gods providence orders all things that are done there according to that chap. 38.26 where God is said to cause it to rain on the earth where no man is on the wildernesse wherein there is no man And then in the next place the earth is said to hang upon nothing either in relation to the center of the earth which is said to be through Gods appointment the cause of the stability of the earth in its place in regard all heavy things round about presse thither and yet is but an imaginary thing indeed nothing or else in relation to the earths hanging in the midst of the air having nothing to support it but Gods almighty power Vers 8. He bindeth up the waters in his thick clouds c. That is By a divine force he keeps them within the clouds which himself hath made to be as it were the bottles of heaven as they are called chap. 38.37 and the cloud is not rent under them that is the waters do not break through with their weight and fall down all together but are let out by degrees as through a strainer or watering-pot when and how God is pleased Vers 9. He holdeth back the face of his throne and spreadeth his cloud upon it The highest Heaven is the throne of God Esa 66.1 and is so called because there he manifests himself as princes do upon their thrones in greatest
of mens dignity or victory according to that Esa 22.22 And the key of the house of David will I lay upon his shoulder and so that Jobs intent in these words was to intimate that he was confidently perswaded that if his adversary had written such a book against him it would be an honour and a glory to him and withall a certain trophee of his victory over his adversary and that because all the accusations brought in against him would be so apparently found to be lyes and calumnies and indeed the last words and would bind it as a crown to me do clearly hold forth this to be the meaning Vers 37. I would declare unto him the number of my steps c. That is To him that should thus undertake to hear and give judgement in my cause or rather To this mine adversary that had written a book against me I would truly declare all that I know by my self faithfully relating to him if that might be any way a help to him the whole course of my life As for the following words as a prince would I goe near unto him the meaning is either that he would draw near to him that would undertake to hear and give sentence in his cause as subjects to their Prince wholly submitting himself and his cause to his judgement or else secondly that he would draw near to this his adversary that had written a book against him as to some great Prince that is that he would honour and reverence him and have him in high esteem even out of respect of the good he had done for him or else thirdly which seems most clearly expressed in our Translation that he as a Prince would draw near to this his judge or adversary that is freely and without fear with an heroicall and undaunted spirit as one that was no way self-condemned but desirous to hear the worst that could be alledged against him Vers 38. If my land cry against me or that the furrows likewise thereof complain The following imprecation vers 40. Let thistles grow in stead of wheat c. shews plainly that Job meant this of land that was his private possession and not as some would have it of a land subject to his government which should cry against him because of his tyrannizing over the inhabitants for so he should wish that his country might be cursed of God if he had oppressed his country which is a most absurd conceit It must needs therefore be meant of the land of his possession thus If my land cry against me c. to wit because I have gotten it unjustly or because I have oppressed my tenants therein or because I have overtoyled the husbandmen imployed in the husbandry thereof or detained their wages from them Vers 39. If I have eaten the fruits thereof without mony c. That is not having duly paid for the land or not having justly paid my husbandmen c. or have caused the owners thereof to loose their life that is those that were formerly the true owners of it by direct putting them to death as Ahab did Naboth or by heart-breaking oppressions or those that were the occupiers of it under me by oppressing them to their utter undoing Then vers 40. let thistles grow in stead of wheat c. CHAP. XXXII Vers 2. THen was kindled the wrath of Elihu the son of Barachel the Buzite of the kindred of Ram c. This Elihu was it seems one of those that stood by and had heard all the dispute betwixt Iob and his three friends because he misliked what he had heard from both parties when he perceived that Iob had made an end of speaking and that his friends were resolved to make no farther reply upon him he stepped up and undertook to deliver his judgement and as it were to determine and compremise the controversie betwixt them Now in setting down this first this Elihu is described by the family from which he was descended to wit that he was the son of Barachel the Buzite that is of the family of Buz who was the second son of Nahor the brother of Abraham by his wife Milcah Gen. 22.20 21. for that I judge farre more probable then that which some say that Barachel should be called the Buzite because he was of the province or city of Buz in Idumea mentioned Jer. 25.23 and of the kindred of Ram that is of Abram and this I hold too more probable because he was the brother of Nahor and for his eminency like to be expressed then that this Ram should be as others would have it some obscure man of the stock of Nahor all which I conceive is thus punctually expressed partly for the greater honour of Elihu because he spake more prudently concerning Jobs cause then his three friends had done and especially to make it the more evident that the story of Iob here related was a true not a devised story Secondly the cause of Elihu's speaking is mentioned to wit that his wrath was kindled namely against both parties And thirdly the reason hereof here is particularly expressed against Iob was his wrath kindled because he justifyed himself rather then God not because he had maintained his own innocency and integrity against his friends but because though not in expresse tearms yet in effect he had justifyed himself rather then God that is he had taken more care to justify himself then to justify God and in his eagernesse to justify himself had charged God with injustice to wit in that he had giving way to his passion with much bitternesse complained of Gods dealing with him charging him in a manner that he had laid upon him farre greater punishments then his iniquities had deserved and so had oppressed him with his majesty and power and in that he had over-peremptorily called God as it were to an account and challenged him that he might be suffered freely to plead his cause and that God would answer him And then again secondly vers 2. Also against his three friends was his wrath kindled because they had found no answer and yet had condemned Iob that is because they had condemned Iob for a wicked man and an hypocrite and yet had proved nothing against him nor had given any satisfactory answer to that which Iob had alledged to make good his innocency It is evident therefore that Elihu's aim was to shew both Iob and his friends too wherein they had erred though indeed towards Iob he carries himself far more mildly and equally then his three friends had done Many Expositours I know hold that Elihu doth condemn Iob as sharply and insolently as the other had and accordingly they conceive that for this God when he began to speak checked Elihu in those words chap. 38.2 who is this that darkneth counsell by words without knowledge But first because it will be found farre more probable that God spake those words to Iob and not to Elihu secondly because it is evident
6. Behold I am according to thy wish in Gods stead I also am formed out of the clay that is according to thine own desire I in Gods stead will undertake to maintain his cause who am a poor earthly man as thou art and so vers 7. My terrour shall not make thee afraid neither shall my hand be heavy upon thee which are almost the very words that Job had used in the places before cited Vers 8. Surely thou hast spoken in my hearing c. As if he should have said I do not charge thee as thy friends have done with secret wickednesse and hypocrisie that which thou hast professed concerning the holinesse of thy life and conversation I conceive is true all that I lay to thy charge is the unseemly and unreverent speeches that thou hast uttered concerning God in my hearing which I am sure thou canst not deny Vers 9. I am clean without transgression c. We do not find that Job ever said thus much in expresse tearms but Elihu meant this doubtlesse of those words of Iob which he took to be the same in effect as those chap. 10.7 Thou knowest that I am not wicked and 13.18 19 Behold now I have ordered my cause I know that I shall be justified who is he that will plead with me c. and many others of the like kind as we may find chap. 13.23 16.17 and 23.10 11 12. and 31.6 Now however some Expositours conceive that Elihu did misinterpret Iobs words making account that Iob did directly indeed maintain that he was pure and free from sin whereas he only meant by those speeches to justifie himself thus farre that he had not been a wicked man and an hypocrite as his friends affirmed and consequently that it was not for any such grievous enormities of his life that Gods hand had been so grievous upon him yet because Iob had so often in the hearing of Elihu clearly affirmed the contrary to this to wit that he was a vile unclean wretch in Gods sight and that he nor no man else could possibly be justified in this regard before God nor could be able to answer one of a thousand of that which God could charge upon him as we see chap. 9.1 2 c. and chap. 14.4 and in many other places I cannot think that Elihu meant to accuse Iob for boasting in this sense that he was void of all sin and that there was no iniquity in him but only that out of an over-eager desire to maintain his innocency against the calumnies of his friends he had talked so much of that in his expostulations with God for dealing so hardly with him and in his frequent protestations how earnestly he desired that he might plead his cause with God as if he thought himself perfectly pure and spotlesse and that God could not in justice punish him as he had done So that it is not for thinking himself clear from sin or for maintaining his integrity against his friends that Elihu here reproves Iob but it is for his alledging of this in a way of impatience and murmuring to the impeaching of Gods justice And therefore though Iobs other friends did seem to object the same thing to Iob that Elihu doth here as we see in that of Zophar chap. 11.4 Thou hast said My doctrine is pure and I am clean in thine eyes and in many other places yet they did it upon different grounds For his three friends upbraided him for boasting of his righteousnesse because they judged he played the hypocrite herein being in truth a wicked man but now Elihu expostulates with him for this only because by pleading his righteousnesse in that manner as he did he did in effect charge God with injustice Nor can it therefore be said but that Elihu still holds to what he had said to Iobs friends chap. 32.14 neither will I answer him with your speeches Vers 10. Behold he findeth occasions against me c. This also which Elihu here chargeth Iob to have spoken we find not any where in expresse tearms but some passages there are which he might take to be as much in effect as if he had said Behold he findeth occasions against me as where he said chap. 10.6 thou enquirest after mine iniquity and searchest after my sin and chap. 14.16 thou numbrest my steps dost thou not watch over my sins and some other such like expressions As for the next clause he counteth me for his enemy this we find that Job said of God severall times as chap. 13.24 and chap. 19.11 and so also that which follows in the next verse He putteth my feet in the stocks he marketh all my paths we have it in expresse tearms chap. 13.27 However that which he condemns Job for in these speeches of his is that out of the opinion he had of his own righteousnesse he durst so presumptuously complain of God as if he had dealt cruelly with him Vers 12. Behold in this thou art not just c. As if he had said I deny not but that thou art a holy just man and hast lived so strictly and exactly as thou hast spoken nor do I blame thee generally for all that I heard came from thee that thou shouldest bemoan thy self for thy miseries is not strange at all and in many things I acknowledge thou hast spoken very well both concerning God and concerning man but in this that because of thy righteous life thou hast thus murmured against God in this I say I am sure thou canst not be justified and to all thy pleas concerning thine own righteousnesse and Gods severe dealing with thee I will answer thee and this one answer may well serve for all that God is greater then man that is infinitely greater in majesty wisedome power justice mercy and in every other respect And indeed this did necessarily imply how unreasonable a thing it was that man should contend with God and quarrel against God first because there must needs therefore be more wisedome justice and mercy in God then there can be in man whereas he that complains of Gods dealings with him doth in effect conclude that there is more wisedome and justice and goodnesse in him then there is in God secondly because man therefore cannot comprehend the waies of God and so there may be much wisedome and justice and mercy in his proceedings which we cannot discern thirdly because there being such an infinite disproportion betwixt God and man it must needs be great arrogance in man to contend with God as if he were his equall if he had to do with a man as himself he could doe no more and fourthly because this greatnesse of God implyes his soveraignty over man as his creature in regard whereof he may doe with man what he pleaseth and it must needs argue boldnesse in man to contend with God as if he had no such power and authority over him Now whereas it may be said that Jobs three friends had often
such a one is hardly to be found to shew unto man his uprightnesse that is to shew to the poor sick man how he must come to be presented righteous and upright in the sight of God to wit that he must acknowledge his sins lay hold upon the promises of mercy made unto him in Christ and so repent and turn unto the Lord. I know there are some that do otherwise expound the last clause namely thus to shew unto man his righteousnesse that is to clear it to the sick man that God hath dealt justly and equally with him But our Translation will hardly bear that Exposition Vers 24. Then he is gracious unto him and saith Deliver him from going down into the pit I have found a ransome This some understand of the messenger the interpreter mentioned in the foregoing verse to wit that he is gracious to the sick man and saith namely in his prayer to God for him Deliver him from going into the pit I have found a ransome For though the last words can hardly be applyable to man yet the meaning they say is only this that the man of God alledgeth that knowing by the revelation of Gods spirit that there is a ransome in the bloud of the promised Mediatour for poor sinners he knew also that God would be pleased to accept of this ransome in the behalf of this penitent sick man But I conceive it is farre better understood of God to wit that he is gracious to this sick man when his messenger hath brought him to repent and believe in Christ and that thereupon he saith Deliver him from going down into the pit the meaning whereof may be either first that God determines that he shall be delivered from the grave whereinto he was dropping and withall from the pit of eternall destruction or secondly that he gives charge to the angel sent to him that he should deliver him from his dangerous sicknesse or thirdly that he enjoynes the man of God to deliver him that is to assure him that he shall be delivered both from his present sicknesse and from hell hereafter and that because God hath found out a ransome for him which can be meant of no other but the bloud of Christ Vers 25. His flesh shall be fresher then a childs c. To wit By reason of the cure of his sicknesse and the reviving of his spirit by his assurance of Gods love to him in Christ Vers 26. He shall pray unto God c. Whether this be meant of the sick mans praying before or after his recovery which is questionable though the last be more probable it is mentioned doubtlesse as a comfortable effect of the sick mans reconciliation with God to wit that then he can go with confidence to the throne of Gods grace which before he could not and that then God shall be favourable unto him in hearing his prayers which before he regarded not And to the same purpose is the following clause and he shall see his face with joy that is he shall with boldnesse and comfort look God in the face who before was a terrour to him though some I know understand it otherwise to wit that God shall look chearfully and favourably upon him And then the last words alledge again the cause of this comfortable change for he will render unto man his righteousnesse that is the righteousnesse which he had lost by sin shall be restored in Christ or rather God shall deal with him according to that present righteousnesse of his when upon his faith and repentance he is reconciled unto God Vers 27. He looketh upon men c. That is God looketh upon men as desiring longing and waiting for mens repentance and salvation and if any say I have sinned c. and it profited me not that is all the good I got by it was that I provoked God to lay his hand in great displeasure upon me then as it follows vers 28. he will deliver his soul from going into the pit and his life shall see the light the meaning whereof is principally that God will deliver such a man from the grave that he may again live comfortably here in this world though it may be also extended to the deliverance of his soul out of hell and bringing him to the light of Gods glory in heaven But now if we read these verses as they are in the margin of our Bibles He shall look upon men and say I have sinned c. He hath delivere my soul from the pit c. then they contain the sick mans confession of Gods dealing with him to wit that being recovered he looks upon others with pity and out of a desire of their conversion should acknowledge how he had sinned and did thereby bring Gods hand upon him and how upon his repentance God shewed him mercy again Vers 29. Lo all these things worketh God oftentimes with man c. That is all these means doth he use many times bringing man to the grave and then raising him up again and all this he doth to save him from death temporall and eternall as it follows in the next verse To bring back his soul from the pit c. Vers 31. If thou hast any thing to say answer me c. Having in the foregoing verse desired liberty that he might yet farther speak his mind to Job he interposeth this that notwithstanding if Job had any thing to answer to what he had said he was very willing he should so doe Speak saith he for I desire to justifie thee that is I had rather thou shouldest be justified then condemned if thou art able to clear thy self CHAP. XXXIV Vers 1. FVrthermore Elihu answered That is when he perceived that Job made no reply for it may well be that he began now to be convinced he proceeded to answer what Iob had formerly spoken Vers 2. Hear my words O ye wise men c. Hereby Elihu sought to imply first that what he had to say the wisest of them might with profit hear and secondly that he would not be his own judge but was willing to appeal to the standers by at least to those that were wise amongst them concerning the truth of that which he should say Vers 3. For the ear tryeth words c. As if he had said For that which Iob formerly said is true that the ear tryeth words as the mouth tasteth meat see the Note chap. 12.11 Vers 4. Let us chuse to us judgement c. That is Let us not judge rashly but let us state the question rightly and then argue the cause not with angry language nor by alledging any thing wherein our consciences may tell us we do misinterpret Iobs words or merely cavill with him or build upon uncertain conjectures but by clear and certain truths and so let us chuse and upon good deliberation resolve upon that which is just and equall Let us know among our selves what is good namely whether Iob or I be
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
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
rather beholds them with fiercenesse and fury according to that expression chap. 40.11 behold every one that is proud and abase him and secondly that they imply with what scorn and contempt he looks upon the mightiest of the creatures either by sea or land he beholdeth all high things that is he despiseth them he looks downward upon them slighting them as far inferiour to him according to that Cant. 1.6 Look not upon me that is despise me not because I am black he is a king over all the children of pride that is the greatest the mightiest the proudest of all the creatures by sea or land that pride themselves in their great strength CHAP. XLII Vers 2. I Know that thou canst doe every thing and that no thought can be withholden from thee That is that it is not possible to withhold thee from doing any thing thou hast thought or purposed to doe which is more fully expressed in the Translation set in the margin of our Bibles and that no thought of thine can be hindered yet we must know withall that Jobs aim in these words I know thou canst doe every thing c. was not only to professe that he knew God was able to doe whatever he pleased but also that he had authority and power to doe what he would that being the sovereign Lord over all and infinitely wise and good and just he might doe whatever he pleased and so withall to imply that it was no way fit that any man should murmure against that which God doth that it was mere madnesse for any man to think to contend with him Though therefore Job had spoken as much before concerning the omnipotency of God yet there was more intended in these words then that for whereas before by his reiterated complaints of Gods dealing so severely with him and by his eager desiring that he might plead his cause with God for the clearing of himself he had seemed to question Gods justice and haply transported with the bitternesse of his sufferings his mind inclined to think that God had laid his hand too heavily upon him though withall he durst not but think that God was most just now he recants all this by acknowledging that God in regard of his Sovereignty could doe with his creatures whatever he pleased Some understand the second clause of Gods omniscience to wit that no thought of mans heart can be concealed from God and some restrain it to Gods knowing Jobs heart concerning that which he had now spoken as if Job had said I know thou canst doe all things and thou knowest that I speak what I think when I say so But I rather think that both clauses are meant of Gods power and right to doe in all things whatever he would wherein Jobs aim might be to imply that God knew how and was many wayes able to bring glory to his name and good to his children even out of their afflictions at least that however it was both foolish and sinfull for any man to contend with God about any thing he did Vers 3. Who is he that hideth counsell without knowledge c. Some understand this also as spoken with reference to Gods omniscience as if Job had said Who can be so brutish as to think to hide any thought or counsell of his heart from God But they are plainly a repetition of the words which God had spoken to Job chap. 38.2 concerning which see the Note there Job applying them to himself with a holy kind of Indignation thereby the more sharply to tax his own folly in questioning Gods dealings Who is he that hideth counsell without knowledge as if he had said Just cause hadst thou to upbraid me with those words as thou didst erewhile who is he that hideth counsell without knowledge or what a wretch was I to hide counsell without knowledge or I am that very man who have darkned counsell without knowledge Therefore have I uttered that I understood not things too wonderfull for me which I knew not He saith that he had uttered that he understood not because through rashnesse unadvisednesse and ignorance he had talked foolishly he wist not what and that he had uttered things too wonderfull for him which he knew not because they were the secret counsels of God concerning which he had discoursed so weakly which are indeed too high and wonderfull for man to comprehend Some would referre this particularly to that which followeth in the next verse as if he had said Therefore have I uttered that I understood not c. to wit when I said as it follows vers 4. Hear and I will speak c. But doubtlesse it is meant of all that he had spoken foolishly concerning Gods dealing with him that not understanding Gods ends in correcting him yet he had murmured as if God had dealt too severely with him considering how holily he had lived had so boldly challenged liberty that he might plead his cause with God not understanding sufficiently either Gods infinite Majesty or his own weaknesse or how unsearchable Gods wayes and counsels are So that his drift in these words is to condemn himself in that for which God had blamed him though withall there is an intimation too that he had offended not wittingly but through ignorance and infirmity As for that illative particle Therefore either it implyes that because he was the man that had darkned counsell without knowledge therefore he now confessed that he had uttered that he understood not or that because he had uttered he wist not what for this God had justly taxed him for darkning counsell by words without knowledge Vers 4. Hear I beseech thee and I will speak c. Some as is already noted upon the foregoing verse think that Job here mentions the words wherein he had spoken so foolishly But I rather conceive that Job here professeth that he would not hereafter speak as he had done but as he should be taught by God First therefore he desires leave to speak in an humble manner Hear I beseech thee and I will speak reject not one that is conscious to himself of his own weaknesse and folly and then he adds I will demand of thee and declare thou unto me as if he should have said I desire thou wouldest hear me speak but it shall not be in a way of contending with thee as I die before or as I desired before but only by way of seeking to be taught by thee So that the last clause I will demand of thee and declare thou unto me may be spoken either as in reference to the same words spoken twice by the Lord chap. 38.3 and 40.7 as if he had said Lord thou wert pleased to say to me I will demand of thee and declare thou unto me but with shame enough I may acknowledge my folly in giving thee occasion to upbraid me so and must now desire that of thee namely that I may seek information of thee and so thou wouldest
prayer As for the following words and he heard me out of his holy hill it may be meant both of Gods hearing him out of heaven which is sometimes in the Scripture called Gods holy hill as Psal 15.1 who shall dwell in thy holy hill and also of the hill of Sion and that because the Ark was there the sign of Gods spirituall presence amongst them and probable it is that David by this expression intended to intimate that though he was now driven from Gods holy hill and had sent back the Ark thither as is related 2 Sam. 15.25 yet he doubted not but thence God would hear his prayer Vers 7. Arise O Lord save me O my God c. Though David had the Cherethites and Pelethites and Gittites with him 2 Sam. 15.18 and many others that fell not off to Absalom yet his trust was in God and not in them As for the following words for thou hast smitten all mine enemies upon the cheek bone they may imply the shame and dishonour that God had cast upon them concerning which see the Note Job 16.10 But I rather think the meaning to be that Gods hand had been heavy upon them as when a man strikes one so on the cheek that he beats out his teeth which is added in the next clause thou hast broken the teeth of the ungodly Yet some conceive that ungodly men are compared here to wild beasts whose teeth being broken they are disabled to doe hurt as formerly Vers 8. Salvation belongeth unto the Lord c. That is It is only in his power to save and it appertaineth to him to save those that by Covenant are his people which is more fully expressed in the next clause thy blessing is upon thy people PSALM IV. The Title TO the chief Musician on Neginoth That is on stringed instruments for so the word Neginoth is translated Habak 3.19 It seems the Psalms which David composed he distributed amongst the severall companies of the Levites that were the holy singers in the Tabernacle and Temple some to one company some to another and accordingly this was delivered to the Master of that Quire that played on stringed instruments Vers 1. Hear me when I call O God of my righteousnesse c. That is Thou that art the witnesse judge maintainer and revenger of mine innocency and the righteousnesse of my cause And doubtlesse this is meant of the cause of his Regall dignity whereto God had anointed him So that though the time and occasion of composing this Psalm be not expressed yet we may well think it was composed when some opposition was made against him concerning the kingdome to wit either by Absalom or rather because the words vers 2. How long will ye turn my glory into shame seem to imply a longer opposition by Saul or his family and their abettors after Sauls death Thou hast enlarged me when I was in distresse c. The meaning is that God had often enlarged his heart with joy and comfort when he was as a man imprisoned through grief and sorrow or rather that God had often freed him out of great streights and troubles As for the following words have mercy upon me and hear my prayer see the Notes upon 1 Kings 8.30 Vers 2. O ye sons of men how long will ye turn my glory into shame c. This is added as the fruit of his foregoing prayer to wit that he doubted not of Gods protection to which end he turns his speech here to his enemies O ye sons of men how long will ye turn my glory into shame By the common consent of almost all Expositours the Hebrew words here translated sons of men do signifie men of eminency and renown above others at least such as thought so of themselves and therefore are these words translated men of high degree Psal 62.10 and so also Psal 49.2 and by his glory here is meant either his innocency which his enemies sought to traduce or rather the honour that God had put upon him in making him his anointed king which he saith they sought to turn into shame first because they charged him that he ambitiously and treasonably sought to wrest the Crown from his lawfull Sovereign and from his seed and so by their slanders sought to make the people to look upon him as a rebell rather then the Lords anointed and secondly because they despised and derided him and in his low estate insulted over him Ye shall see what his Anointing will come to Is it likely that Gods Anointed should hide himself in rocks and dens or fly to the Philistines for shelter c. as Shimei triumphed over him when he fled from Absalom 2 Sam. 16.8 and thirdly because they sought with shame to cast him down from that dignity whereto God had advanced him and so utterly to ruine him Why this is expressed by way of Interrogation we may see in the reasons given for the like expression Psal 2.1 It is as if he had said O ye that exalt your selves so much in your greatnesse how is it that after so many manifestations of Gods favour to me and of his chusing of me to be your king you are still so bold or foolish as to seek to turn my glory into shame And accordingly also we must understand the following clause how long will ye love vanitie and seek after leasing to wit that therein he chargeth them first with taking great delight and pleasing themselves in those plots against him which would prove vain devices and lying imaginations and such as they would never be able to bring to effect see the Note Job 15.35 secondly that though they pleased themselves with many colourable pretences for their opposing of him yet they would all prove vanity and lies see the Note Job 15.31 and thirdly that it was merely for preferment and reward for honours and riches that they opposed him the Lords anointed wherein they exposed themselves to Gods displeasure for worthlesse transitory things that were mere vanity and wherein they should never find that happinesse they expected Vers 3. But know that the Lord hath set apart him that is godly for himself Doubtlesse this David speaks concerning himself as if he should have said Whereas the Lord rejected Saul for his impiety he hath chosen me whom he hath endued with true piety that I might advance godlinesse and religion in the land and indeed this expression of Gods setting him apart for himself seems to have relation to that of Samuel to Saul 1 Sam. 13.14 The Lord hath sought him a man after his own heart and that which God said to Samuel 1 Sam. 16.1 I will send thee to Iesse the Bethlehemite for I have provided me a king among his sons Yet withall we see it is expressed indefinitely that the Lord hath set apart him that is godly for himself that is that the Lord will own every truly pious man as one of those whom he hath chosen and set apart from the
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
conceive of the place of the damned or of the grave and that joyntly together The wicked shall be turned into hell as if he had said There is no cause why men should be so afraid as they are of these proud wicked wretches at length God will cut them down and lay them in the grave and throw their souls into hell and then there will be an end of their oppressions As for this word turned The wicked shall be turned into hell some conceive it is used in reference to their returning to the earth from whence they were taken others conceive that because of their hell-bred qualities because they are of their father the devil Joh. 8.44 and when they are cast into hell they goe to their place as it is said of Judas Act. 1.26 thence is this expression of their being turned into hell But I rather think that this word turned doth imply either first that whereas they had set themselves as it were to fight against God he should foil them and put them to flight and turn them back into hell or secondly that their end should be far different from what they expected for whereas they carried themselves as if they had made a covenant with death and with hell and as if they meant to exalt themselves above the clouds in the conclusion they should be brought down to the grave and their souls thrown into hell Vers 19. Let the heathen be judged in thy sight That is by thee as men arraigned before thy tribunall PSALM X. Vers 1. WHy standest thou afar off O Lord c. See the Note upon Exod. 32.11 The Greek and Vulgar Latine Translation make this a part of the foregoing Psalm and so they doe likewise with the 104 and 105 Psalms but then to make up the number of 150 Psalms they divide other Psalms into two Vers 2. The wicked in his pride doth persecute the poor c. This David might intend concerning himself as being brought very low by the continuall persecution of Saul and his faction yet he expresseth it generally because it is usually so with others likewise but however that they are poor and afflicted whom the wicked man persecutes is mentioned as a great aggravation of his cruelty Let them be taken in the devices that they have imagined that is let them be ensnared by their own plots Yet some understand it of their being discovered and apprehended and punished by the Magistrate for their plots against the righteous Vers 3. For the wicked boasteth of his hearts desire c. That is he glorieth in the sinfull desires of his heart as justifying them and applauding and encouraging himself therein or he glorieth of his successe in his wicked deeds wherein he hath accomplished the desires of his heart As for the following words and blesseth the covetous whom the Lord abborreth either they may be meant of the wicked mans blessing himself in his covetous practises to wit that he justifyeth applaudeth and encourageth himself therein as assuring himself that they shall bring no evil upon him and so some read this clause as it is in the margin of our Bibles the covetous blesseth himself c. or they may be meant of his justifying and applauding other covetous wretches like himself Vers 4. The wicked through the pride of his countenance will not seek after God That is Through his pride which he discovereth in his countenance he never minds whether his waies be pleasing to God or no he never seeks Gods favour but resolves to doe what he lists himself Vers 5. His waies are alwaies grievous c. That is a matter of grief troublesome or mischievous to others Thy judgements are far above out of his sight Some by the judgements of God do understand the laws of God as if he had said He never minds thy commandments but doubtlesse the meaning is that he never regards nor thinks of the judgements which God is wont to execute upon wicked men as for all his enemies he puffeth at them that is he slights them as if he were able to blow them away with a puff Vers 7. His mouth is full of cursing c. By cursing here some understand all kind of evil speaking to wit when wicked men curse and revile and falsly accuse the godly But others understand it of the false oaths whereby wicked men are wont to deceive the innocent his mouth is full of cursing that is he is frequently wont with curses and imprecations annexed to swear this and that when yet his heart and tongue agree not together which may seem the more probable because with cursing here deceit and fraud are joyned as likewise because of the following clause under his tongue are mischief and vanity or iniquity for this expression implyeth that under smooth and plausible language he hides mischief and vanity Vers 8. He sitteth in the lurking places of the villages c. Some understand this literally of thieves and robbers but it is rather spoken by way of similitude to wit that wicked men do lye in wait for any advantages to oppresse and slay the godly and do use all cunning and dissembling courses to accomplish their desires even as robbers are wont to lye lurking in thickets and caves about villages to watch for passengers that goe by and then unawares break out upon them and rob and murder them and such likewise is that last expression of this verse his eyes are privily set against the poor that is he closely watcheth to mischief the poor even as such robbers that stand peeping out of their lurking places to watch for those that goe by or as those that aim to shoot a man doe it with fixing their eyes half-shut upon him Vers 9. He doth catch the poor when he draweth him into his net That is When he hath ensnared him by his fraudulent and dissembling dealings then poor wretch with all violence he seiseth upon him Vers 10. He croucheth and humbleth himself c. To wit as a lion that lyes close to the ground that he may the better hide himself and with the more speed and strength may suddenly leap out upon his prey that the poor may fall by his strong ones that is that he may tear the poor in pieces by the strength of his teeth or paws Now we must know that it is the shew which the wicked man often makes of an humble lowly mind and his craft in concealing and dissembling his mischievous purposes that is here compared to the crouching of a lion and by his strong ones may be meant those strong and mighty men that are subservient to the wicked man in his oppressions Vers 15. Break thou the arm of the wicked and the evil man c. That is Break in pieces their power see the Notes upon Deut. 33.20 1 Sam. 2.31 As for the following clause Seek out his wickednesse till thou find none that which he desires of God therein I conceive is this that whereas
my mountain to stand strong that is thou hast by thy favour most firmly established and strengthened my kingdome above danger of any opposition and it is likely too that in this expression he alluded to mount Sion where he had built himself a palace and had made it the chief seat of his kingdome And this is here alledged as the occasion of his growing so secure namely because his kingdome was so settled and become so strong every way that there seemed to be no fear of a change Yet withall there seems to be likewise an intimation in these words that seeing it was of Gods favour that his kingdome was so settled it was a folly in him to grow so carnally secure merely because he saw himself so strongly settled since he might well think that it was easie for him that had so settled him to unsettle him again as he acknowledgeth in the following words that God did Thou didst hide thy face that is thou wert offended with me for this my carnall confidence and security and didst withdraw thy wonted help and protection and I was troubled that is I fell into great distresse and thereby was oppressed with much sorrow and anguish of mind Vers 9. What profit is there in my bloud when I goe down to the pit c. Because the life of every living creature is said to be in the bloud Gen. 9.4 therefore some Expositours understand this clause thus What profit is there in my bloud c. that is What profit is there in my life as if he should have said Of what avail will it be that I have lived hitherto if I be now cut off when being settled in my kingdome I have more power to promote the cause of religion and to doe good to thy people then formerly But doubtlesse by his bloud here is meant his death and that which he intends in these words is that if he should be cut off either by his enemies or by Gods immediate hand he should not then be able to praise his name as he should if his life were prolonged see the Note Psal 6.5 which is evident in the following clause shall the dust praise thee shall it declare thy truth that is the truth of thy promises or thy faithfulnesse in performing thy promises And it is like he mentioneth this purposely to intimate his hope that God would perform his promise made to him concerning settling the kingdome upon him and his seed Vers 11. Thou hast put off my sackcloth and girded me with gladnesse That is Upon my prayer to thee thou hast turned my sorrow into joy Thou hast put off my sackcloth which they used to wear in times of great sorrow especially when with penitent hearts they humbled themselves before God to beg mercy at his hands and girded me with gladnesse that is with garments of joy or rather thou didst compasse me with gladnesse giving me abundance of joy as Psal 18.32 thou hast girded me with strength that is thou hast made me very strong Vers 12. To the end my glory may sing praise to thee c. See the Note Gen. 49.6 PSALM XXXI Vers 1. IN thee O Lord do I put my trust let me never be ashamed See the Note Psal 25.2 Many Expositours are of opinion that the occasion of composing this Psalm was Davids distresse when the men of Keilah were likely to have delivered him up to Saul and when immediately after that Saul had in a manner hemmed him in in the wildernesse of Maon 1 Sam. 23.12 26 and indeed many passages in the Psalm seem to favour this conjecture as shall be noted in the severall places where it is so But yet it is but a conjecture Deliver me in thy righteousnesse See the Note Psal 5.8 Vers 2. Deliver me speedily This he adds because help would else come too late In 1 Sam. 23.26 it is said David made haste to get away for fear of Saul Vers 3. For thy names sake lead me and guide me That is direct me in the way wherein I should goe shew me what I should doe and carry me on therein with a supporting hand Yea some think that he useth these two words lead me and guide me both in a manner of the same signification to imply that he desired Gods help not only in his present streights but likewise after that still in all the difficulties he should fall into See the Notes also 1 Sam. 12.22 and Psal 25.11 Vers 4. Pull me out of the net that they have laid privily for me c. Such as was that when the Ziphites observed the place where David hid himself and discovered it to Saul 1 Sam. 23.19 c. See the Note Psal 25.15 Vers 5. Into thine hand I commit my spirit c. To wit for the preservation of my life and however for the saving of my soul even in death it self as if he had said Having no power to secure my self I commit my soul and consequently my whole man into thine hands as confidently relying both on thine almighty power and wisedome and fatherly care over me and withall as willingly resigning my self to be disposed of by thee as thou art pleased Thou hast redeemed me O Lord God of truth that is thou hast at other times delivered me out of great dangers which makes me with confidence now to rely upon thee the God of truth who art still the same thou hast alwaies been and never failest to perform thy promises and in this David might have respect to the promise made to him concerning the kingdome But yet some understand this clause of our Redemption by Christ as if he had said Thou hast redeemed me to thy self from eternall death and therefore being thine and purchased to thy self by so great a price I am resolved living or dying to rely upon thee Vers 6. I have hated them that regard lying vanities That is that do so mind and esteem vain hopes or any outward things whereon it is in vain for men to hope as indeed they that hope in any thing but God hope in lying vanities that will deceive them that either they rely thereon themselves or would draw others to doe so Some I know would limit this to idols see the Note 1 Kings 16.13 others to soothsayers to which in those East countries they were much addicted But it is better understood more generally Vers 7. Thou hast known my soul in adversities See the Note Psal 1.6 Vers 8. And hast not shut me up into the hand of the enemy c. As indeed he was like to have been by the men of Keilah 1 Sam. 23.7 Saul said God hath delivered him into mine hand for he is shut in and afterwards by Saul in the wildernesse of Maon vers 26. Saul and his men compassed David and his men round about to take them For the next words thou hast set my feet in a large room see the Notes 2 Sam. 22.20 and Psal 4.2 Vers 9. Mine eye
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
mine enemies or by suppressing it in silence the hearts of men being apt to swell the more and to be the more bitterly pained when sorrow hath not a vent I know these two last clauses are otherwise understood by some Expositours to wit that he held his peace even from speaking any thing that was good and that for this he was afterwards grieved or that he was wholly silent and his sorrow was stirred that is though his sorrow was stirred but the first exposition is the best Vers 3. My heart was hot within me c. To wit his eager desire to speak being as a fire shut up within him or rather because his passions grew hot within him and set him as it were on fire his grief for the misery he endured or his indignation against his enemies whereby he became impatient and unable to bear the miseries and wrongs he suffered perhaps particularly that he should hear his enemies reproach him to his face and yet must keep silence while I was musing that is whilst I sat plodding on my miseries or thinking of many things in silence but not speaking or whilst I was musing whether I should speak or still hold my peace the fire burned to wit more and more insomuch that not my heart only but my whole body seemed to be on a light flame Thus I conceive the first part of this verse must be understood Yet some do understand it of a holy zeal in him which would not suffer him any longer to forbear speaking of good things As for the last clause then spake I with my tongue the meaning of it doubtlesse is that at last not able any longer to contain himself he brake forth into words of impatience and muttering against God and many conceive that the words of impatience that he uttered are those that are added in the next verse Yet some Expositours would have the meaning of it to be only this that when he might not ease his mind to men he turned his speech at last to God according to that which follows in the fourth verse Vers 4. Lord make me to know mine end and the measure of my daies what it is that I may know how frail I am Or what time I have here Many learned Expositours take these to be those words of impatience of which he said in the former verse then spake I with my tongue only some conceive that David therein desired that God would presently put an end to his life Lord make me to know mine end c. as if he should have said How long shall I be in this misery since I am not like to see an end of my miseries till I see an end of my daies hasten therefore mine end make me experimentally to know and see the full period of this transitory life of mine and then others hold that he doth only herein expostulate with God concerning his laying so great afflictions upon him notwithstanding the transitorinesse of his life Lord make me to know mine end and the measure of my daies what it is c. as if he should have said Since Lord thou art pleased to handle me so severely let me I beseech thee know how long the time is that thou hast appointed me to live that so I may see whether in likelyhood it may afford me a sufficient recompence for the miseries I now suffer if thou hast appointed to lengthen out my daies for many ages to come then indeed the hope of better daies hereafter might allay my grief but if there be no such thing to be expected as indeed there is not must it not needs seem hard to me that having so little a while to live my life should be thus imbittered with sorrows Neither yet must we think that David did seriously hereby desire to know the just hour of his death but only in the heat of his spirit by intimating his assurance of the brevity of his life to shew what just cause he had to be impatient that he should be so continually in so sad a condition But I rather with others take these words to be added by way of correcting that heat and impatience of spirit and perhaps that murmuring whereinto with his tongue he had broken forth Lord make me to know mine end c. that is cause me seriously to believe and often to remember and lay to heart which few do the frailty and transitorinesse of mans life that so I may the more patiently endure my troubles as knowing that I cannot long live to endure them and that I may provide for mine end and prepare my self against my change comes Yea it may also imply an approbation of Gods dealing with him as if he had said Thou doest well Lord by these afflictions thus to take me off from the vanity of my former waies and to make me see how frail a creature I am and therefore I willingly submit to thy hand Lord make me to know mine end c. Vers 5. Behold thou hast made my daies as a hand-breadth c. According to the divers expositions of the former verse this also may be understood divers waies to wit either as spoken in a way of impatience or as by way of correcting his impatience see the former Note and mine age is as nothing before thee that is the time of my life is as nothing in respect of thee who art eternall before whom a thousand years are but as one day 2 Pet. 3.8 verily every man at his best state that is in greatest strength and in his most flourishing condition is altogether vanity see the Notes Job 7.16 Vers 6. Surely every man walketh in a vain shew c. This seems to imply 1. that man himself is but an empty representation and appearance of a man as when we see a man in a glasse or in a dream a picture or shadow of a man rather then a man indeed and that because he is continually in such a frail and changeable condition 2. which differs not much from the former that the life of man is but an imaginary life an appearance of life rather then a life indeed namely because it is so exceeding transitory passing away in a moment as a shadow Job 14.2 and 3. that the happinesse and the good things which he seems to enjoy are but shadows of such things there being no reall good nor happinesse in them his hopes are but vain hopes and his enjoyments are vain in the continuall labours and restlesse condition wherein he wearies himself which is implyed in that word walketh he wearieth himself for very vanity as is more fully expressed in the following words surely they are disquieted in vain c. All which agrees with that of the Apostle 1 Cor. 7.31 the fashion of this world passeth away and that which is said of the prosperity of wicked men Psal 73.20 As a dream when one awaketh so O Lord when thou awakest thou shalt despise their image Vers 7. And
the more acceptable to God because it proceeds from a heart that hath been so broken Vers 18. Doe good in thy good pleasure unto Sion c. That is Of thine own free grace and good will and according as thou shalt be pleased and shalt see fit doe good to thy Church and people for by Sion here is meant the whole people of God that met together to worship God in Sion and figuratively also the whole Church of Christ see the Note Psal 2.6 build thou the walls of Ierusalem that is maintain defend and strengthen thy Church and that city in particular which is the chief glory of the kingdome Because 1. David by his sin had already done much hurt among the people for many of them had been slain by the sword together with Urijah many had been scandalized the faithfull grieved and the profession of godlinesse stained 2. he knew that God might haply as he often did punish the whole land for the sins of their king yea and 3. being anointed king that he might be a type of Christ the Head of the Church and he out of whose loyns the Messiah was to come by his sins he had done as much as in him lay to ruine the whole kingdome of Christ therefore he praies here for Sions welfare as well as for the pardon of his own sins Doe good in thy good pleasure unto Sion and as if by his sins he had made a breach in Jerusalems walls he desires God to repair the hurt that he had done and make up the breach build thou the walls of Ierusalem When David succeeded Saul he found the kingdome in a very bad case Now fearing lest upon his grievous sins God should break forth in displeasure against him as he had done against Saul and should by letting loose some enemy upon them or by any other judgement interrupt the peace and prosperity of the people and so the perfecting of Jerusalems building should be hindered the main part whereof which was the building of the Temple was not yet begun the reformation intended and begun should be frustrated and the settling and ordering of the way of Gods worship should fall to the ground and God should as it were retract what he had so graciously spoken concerning Sion Psal 132.14 c. the Lord hath chosen Zion he hath desired it for his habitation This is my rest for ever here will I dwell for I have desired it I will abundantly blesse her provision I will satisfy her poor with bread I will also cloath her priests with salvation and her Saints shall shout aloud for joy c. I say out of the fear of these evils he closeth this Psalm with this prayer for the welfare of Jerusalem Vers 19. Then shalt thou be pleased with the sacrifices of righteousnesse c. See the Notes Deut. 33.19 and Psal 5.4 with burnt-offering and whole burnt-offering some of which were of birds and beasts that were all burnt upon the altar and some were things without life such as flowre oyl c. and were sometimes wholly burnt as in every meat-offering for the priest Levit. 6.23 However that which David saith here is this Then shalt thou be pleased c. that is When the Temple is built in Jerusalem the place which thou hast chosen or rather when thou art reconciled unto me and so thereupon when thou shalt also be favourable unto thy people then shalt thou graciously accept not only of the sacrifices which I shall offer for my self which whilst I should lye under the guilt of the sins I have committed I know thou wouldest never regard but also of the peoples sacrifices which with much forwardnesse and chearfulnesse they shall then bring to thine altar Then saith he shall they offer bullocks upon thine altar PSALM LII The Title TO the chief Musician Maschil c. For this word Maschil see the Note upon the Title of the 32. Psalm A Psalm of David when Doeg the Edomite came and told Saul c. and so thereupon at Sauls command had slain Ahimelech with fourscore and five priests besides and had destroyed the city Nob and all that was therein For that this Psalm was composed after that bloudy massacre of Doeg those words do evidence vers 4. Thou lovest all devouring words O thou deceitfull tongue see also the Note 1 Sam. 22.9 Vers 1. Why boastest thou thy self in mischief O mighty man c. Doegs boasting might be either of the evil he had done or of farther mischief he intended to doe or of the successe of the false tale he had told to Saul whether in regard of the evil he had thereby brought upon the Priests of the Lord or of the favour he had thereby obtained with Saul and the preferment perhaps and rewards he had thereupon conferred on him and accordingly the drift of this interrogation Why boastest thou thy self in mischief is either to imply that it was a high degree of wickednesse to boast of such a villany in stead of fearing vengeance from God as if he had said How darest thou thus to boast thy self or else to signify that there was no just cause for his boasting both in regard there was nothing worthy of such triumphing in that which he had done and because in the conclusion it would be found there was nothing gotten by it And so those words O mighty man may be added also either by way of Irony as if he had said A great deal of valour and prowesse you have shewn in slaying a company of unarmed men the Priests of the Lord yea women and children no way able to resist you or else to imply the ground of his vain boasting to wit either his present greatnesse as being a man in great place and of great power with Saul 1 Sam. 22.9 or the great preferments he expected from Saul And then for the last words the goodnesse of God endureth continually they are opposed to Doegs boasting and import as much as if David had said God is ever good to his and hereon I rely against all thy vaunts and threatnings neither thy might nor wickednesse can frustrate Gods goodnesse though God may afflict his servants for a time yet he will deliver them again as oft as he afflicts them and will never be weary of helping them yea he is good to them even when he suffers wicked men to prevail over them Vers 2. Thy tongue deviseth mischiefs c. That is it utters those things wherewith thou hast devised to doe mischief and thus Doeg is charged that he did not rashly and unadvisedly utter those things to Saul that had brought so much mischief upon the Priests of the Lord but that he had plotted it before-hand like a sharp rasour working deceitfully to wit when in stead of cutting off the hair it cutteth a mans throat I know some would have those last words working deceitfully to be only spoken of Doegs tongue and that with reference to the snares
men that feared not God and called not on his name shall be in great fear where no fear was that is God shall strike them with terrour on a sudden when they are altogether fearlesse or when there is indeed in regard of that which they feare no cause at all of fear As for the following words they are spoken to every faithfull man that had been in danger of such Atheisticall oppressours for God hath scattered the bones of him that encampeth against thee that is he hath broken their power or he hath slain them tearing them as it were in pieces as a lion doth his prey thou hast put them to shame to wit by overcoming them God also thereby manifesting his displeasure against them whence it is that he adds because God hath despised them PSALM LIV. The Title TO the chief musician on Neginoth c. For this word Neginoth see the Note on the title Psal 4. A Psalm of David when the Ziphims came c. of which see the Note 1 Sam. 23.19 For though the Ziphims did a second time also endeavour to betray David into Sauls hands 1 Sam. 26.1 2. and both times David was brought thereby into very great danger which might give just occasion for composing this Psalm yet the words here in the Title Doth not David hide himself with us seem rather to point out that first discovery of the Ziphims 1 Sam. 23.19 Vers 1. Save me O God by thy name c. As if he should have said Seeing all outward means fail save me by thy self even by thine own immediate power see the Note Psal 20.1 and judge me by thy strength see the Note Psal 26.1 Vers 3. For strangers are risen up against me So he tearms his persecutours as elsewhere also strange children Psal 144.7 either because they were in their minds alienated from God and estranged from the faithfull servants of God or because they were mere strangers to that piety and goodnesse which should be in the people of God and so also consequently because though they professed themselves Israelites yet they were not such indeed but were in Gods account no better then heathens aliens and strangers from the common-wealth of Israel 1 Joh. 2.19 for which see the Note Psal 10.16 or else because they carried themselves most inhumanely to him more like Barbarians Philistines or Babylonians then like Israelites and such as were his brethren of the same tribe with him However observable it is that David in these words seems to comfort himself with this that God would surely take part with his own servant rather then with those that were mere strangers to him Vers 4. The Lord is with them that uphold my soul That is with my friends and followers that doe what they can to preserve my life and so though they be but few and weak yet God being with them I need not fear Vers 5. He shall reward evil unto mine enemies c. To wit by bringing that upon them which they intended to bring upon me It is in the Hebrew He shall reward evil unto those that observe me that is that watch for an opportunity to ruine me which might indeed most fitly be said of the Ziphims whose work enjoyned them by Saul was to observe and mark all the lurking-places where David hid himself and then to acquaint him with it see 1 Sam. 23.22 23. Cut them off in thy truth that is in thy justice or according to thy promise which some also restrain to the promise made to David concerning the kingdome Vers 6. I will praise thy name O Lord for it is good See the Note Psal 52.9 PSALM LV. Vers 1. GIve ear to my prayer O God c. Some conceive it was the distresse David was in when the men of Keilah were like to have betrayed him into the hands of Saul 1 Sam. 23. that occasioned the composing of this Psalm others that it was the rebellion of Absalom And indeed though nothing can be concluded herein yet many passages in this Psalm as those especially vers 9 10 12 13. do seem much to favour this last opinion Vers 2. I mourn in my complaint and make a noise The drift of these words is to imply that his distresse and sorrow was so great that when he came to make his complaint to God he could not doe it without a dolefull noise of weeping sighing and sobbing yea sometimes not without breaking forth into piteous outcries Vers 3. Because of the voice of the enemy c. That is their threatnings vaunts and insultations or the false slanders they raised against him as we know Sauls courtiers accused him of seeking to get the kingdome from Saul and Absalom and his party accused him of neglecting the government of the people 2. Sam. 15.3 Yet some conceive that it is the clamours and shoutings of the forces raised to pursue him when they were so near at hand that they were even ready to assault and surprize him that David here means by the voice of the enemy As for the next clause he therein tearms these his enemies wicked men because of the oppression of the wicked chiefly in reference to his own innocency and the injustice of their oppressing him And so likewise by the next words for they cast iniquity upon me either he means that they falsly charged much iniquity upon him whereof he was no way guilty or that in their counsels they determined to deal most injuriously with him or that they did actually bring many unjust troubles upon him even whatever their wicked and malicious hearts could devise against him and that because they did not only hate him in their hearts but were also transported with rage and fury which is implyed in the last words and in wrath they hate me Vers 4. And the terrours of death are fallen upon me That is deadly terrours see the Notes 2 Sam. 22.5 6 or the fear of death frequently striking me with terrour Vers 6. And I said O that I had wings like a dove c. In this wish of Davids that he could suddenly fly away out of the reach of his enemies he seeks to imply both how sad his condition was in that he could chuse to live in some desolate solitary place which is contrary to nature that desires the society of men yea to live amongst wild beasts in a wildernesse as he expresseth himself vers 7 Lo then would I wander farre off and remain in the wildernesse rather then be in such continuall perplexity by reason of the malice of his enemies against him and withall how desperate his dangers were even such that without a miracle he could not hope to escape And then in expressing this he desires the wings of a dove not only because this fowl amongst others is noted to be very swift of flight but also because the dove being a gentle and harmlesse bird and withall weak and fearfull that is wont when she sees any storm coming or is
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
carefully observe what God will now doe for us by way of answering our prayers according to the promises which he hath made to us in his word For he will speak peace to his people to his Saints that is doubtless he will hear their prayers by doing them good will give an answer of peace but let them not return again to folly to wit as being warned by their former sufferings Vers 9. Surely his salvation is nigh them that fear him c. That is God will soon and speedily save those that fear him that glory may dwell in our land that is that whereas for a long time together we have been in a very low and dishonourable condition our land hath lain untilled our towns and cities have been desolate and ruined our religion laws and government have been overturned and our people have been held under bondage despised and derided and looked upon as a people abhorred of God now we may in all these things recover our former glory especially that the worship and service of God may be again set up amongst us in the purity of all his Ordinances that so we may glory in the glorious presence of God amongst us and all men may extoll our happinesse in these regards as in former times This is I conceive the full drift of these words But yet many Expositours refer them to the time of Christs coming into the world to accomplish the work of mans salvation Surely his salvation is nigh them that fear him that glory may dwell in our land that is that Christ may dwell in our land whose glory was as of the only-begotten of the Father Joh. 1.14 and who was indeed the glory of his people Israel Luk. 2.32 not only because he descended from their stock and because the Gospel went forth from them into all the world but especially because through faith in him they had cause of glorying in his righteousnesse according to that of the Apostle 1 Cor. 1.31 He that glorieth let him glory in the Lord and because by the word and spirit of Christ that glorious image of God whereof they were deprived by sin Rom. 3.23 was renewed in them from glory to glory 2 Cor. 3.18 Vers 10. Mercy and truth are met together c. Here the Psalmist sets forth how it shall be with the people of God when God shall have wrought salvation for them and restored them to their former glory as is expressed in the foregoing verse And almost all Expositours refer this to the time of Christs kingdome Mercy and truth are met together that is They shall then be both mercifull and true and faithfull righteousnesse and peace have kissed each other that is they shall also be both just in all their dealings and of a peaceable disposition one towards another And these phrases of meeting together and kissing each other are used to imply that these graces shall every where abound and be found joyntly together amongst the people of God and that one of them cannot be without the other as we see by experience that without justice there can be no peace c. Or else the meaning may be this that as God shall shew mercy to men so men shall be true and sincere in their carriage of themselves towards God and as God shall be righteous in performing all that he hath promised to his people so his people shall enjoy secret peace of conscience in regard of God and so these severall expressions may tend to set forth the perfect reconciliation that shall be wrought betwixt God and his people And then again they may be understood of the work of mens redemption by Christ For therein it may be said 1. that mercy and truth met together both because the truth of God in his threatnings against man for sin was made good in the sufferings of Christ and yet with all mercy was shewed to the sinner in that satisfaction was not required of him in his own person and also because in this great act of mercy which was wrought for poor man there was a declaration of Gods truth in the full performance of all the promises which concerning this he had made to the fathers see Rom. 3.25 26. and Luk. 1.72 73 and 2ly that righteousnesse and peace have kissed each other both because by Christ peace was wrought betwixt God and the poor sinner and yet withall Gods righteousnesse in the punishment of sin was fully satisfied and likewise because by the merits of Christ all believers do obtain righteousnesse for their justification and peace of conscience which must needs follow thereupon Vers 11. Truth shall spring out of the earth c. Some Expositours do understand this also of the person of Christ Truth that is Christ who is the truth Joh. 14.6 shall spring out of the earth that is shall be born upon earth or shall be conceived and born of a woman and righteousnesse shall look down from heaven that is Christ who is the righteousnesse of God and the Lord our righteousnesse Jer. 23.6 shall come down unto us out of heaven from his Father But I take it rather to be a prophecy either 1. of the accomplishment of Gods promises concerning our redemption by Christ Truth shall spring out of the earth that is the truth of God in his promises concerning the Messiah which for a long time seemed to be as seed that is buried under ground shall at last spring up and appear upon earth that being there done which God had promised and righteousnesse shall look down from heaven that is the righteousnesse of God in making good that promise concerning Christ which was long withheld shall at length appear or the righteousnesse which God hath appointed for the justification of sinners shall at length be discovered to men from heaven or 2. rather of the happy condition of Gods people when God should deliver them from their enemies but especially under the kingdome of Christ to wit that truth which seemed formerly to be extinct should then spring up again and that righteousnesse should through the grace of God be again found amongst men yea that these graces of truth and righteousnesse should so abound amongst men as if the earth brought forth nothing but truth and the heavens rained down nothing but righteousnesse so that the Church hereby shall be in as flourishing and joyfull a condition as the earth seems to be when being blessed from heaven it is filled with a rich and a plentifull encrease But yet some do understand the first clause of the truth that is in man and the second of the righteousnesse of God Truth shall spring out of the earth that is men shall become eminently true and faithfull both in word and deed and righteousnesse shall look down from heaven that is the Lord discerning this shall righteously make good his promises to them and command a blessing upon them from heaven Vers 12. Yea the Lord shall give that which is
his enemies which might be the occasion of composing this Psalm and likewise chiefly of the marvellous things which were done in and by Christ in the work of our redemption as his Incarnation that new thing the Lord created in the earth Jer. 31.22 and his miracles but especially his victory over Satan sin death and hell whereof Davids were types His right hand and his holy arme hath gotten him the victory that is merely by his own immediate almighty power in the Lord Christ he hath prevailed over his and his Churches enemies whose cause indeed is his own And most probable it is that this word holy his holy arme hath gotten him the victory is purposely added because it was by reason of his holinesse that he prevailed over these his enemies according to that Joh. 14.30 the prince of this world cometh and hath nothing in me see also Heb. 7.26 27. Vers 2. The lord hath made known his salvation c. According to the exposition of the foregoing verse this also may be meant of some glorious deliverance which God had given his people the fame whereof was spread amongst the nations a far off but chiefly it is meant of the Lords making known the way of eternall life and salvation by the preaching of the Gospel amongst the heathen to which purpose also is the following clause his righteousnesse hath he openly shewed in the sight of the heathen see the Note Psal 22.31 Vers 4. Make a joyfull noise unto the Lord all the earth c. See the Note Psal 66.1 Vers 7. Let the sea roar c. See the Notes Psal 96.11 and 1 Chron. 16.31 PSALM XCIX Vers 1. THe Lord reigneth c. See the Note Psal 93.1 as likewise Psal 97.1 where the same expression is used concerning Christ as some also conceive it is here let the people tremble that is all that are enemies to Gods people he sitteth between the Cherubims that is he is as their king present amongst his people let the earth be moved that is let all the inhabitants of the earth quake for fear see the Note Psal 60.2 Vers 2. The Lord is great in Zion c. See the Note Psal 48.1 and he is high above all people see the Note Psal 97.9 Vers 3. Let them praise thy great and terrible name for it is holy That is Let thy subjects praise thee O king even when their enemies rage most against them as knowing that thou wilt approve thy self a great God terrible to thine and their enemies and holy in making good all thy promises unto thy people Yet some take this as spoken of all people mentioned in the foregoing verse and as expressing the Psalmists desire that all nations might come in and submit to this king and so might extoll his great and glorious name Vers 4. The kings strength also loveth judgement c. Some Expositours conceive that this is prefixt as a generall sentence and is as if he had said The strength of a king consists in executing justice and that then in the next words this is applyed to God thou dost establish equity But generally these first words are understood as spoken of God the king of his Church only they may be understood three severall waies as 1. that the Lord in undertaking to be the strength of his people doth also love to have his people walk in all righteousnesse and judgement before him and that he undertakes to be their strong defence only upon that condition that they shall be righteous and just in all their waies and then the following clause must be understood accordingly thou dost establish equity to wit in thy law wherein thou hast settled an equall form of government amongst thy people and hast strictly enjoyned them to observe equity judgement in all their dealings 2. that though the Lord be of unresistable strength yet he withall loveth justice judgement and doth not abuse his power to oppression as other kings do nor will doe whatever he can doe but only what is just to be done or 3. that God loves to imploy his strength in executing justice and judgement both by defending his people and by cutting off those that rebell against him and that are enemies to him and to his people which may be also intended in the next words thou dost establish equity that is thou doest all things equally and justly thou hast determined that all things shall be managed in the government of thy Church with most exact equity and judgement And this last I take to be the best exposition both because it best agrees with the generall scope of the Psalm which is to encourage Gods people by putting them in mind that the Lord is their king and protectour and especially because this is so clearly here expressed in the last clause thou executest judgement and righteousnesse in Iacob Vers 5. Worship at his footstool c. That is by bowing down to the very ground for there may be an allusion in these words to the custome of mens presenting themselves before kings which they were wont to doe with bowing their faces down to their very footstools or Worship in or towards his temple or with your faces bowed down to the very pavement of the temple or Worship towards the Ark which is often in Scripture called Gods footstool for which see the Note 1 Chron. 28.2 for we must not think that they were enjoyned to worship the Ark but only to worship God with their faces toward the Ark. And therefore if we read the following clause not as it is in our Translation for he is holy but as it is in the margin of our Bibles for it is holy we must know that the holinesse of the altar is only alledged to shew why they should resort thither to worship God to wit because that was the sacred sign of Gods presence amongst them Vers 6. Moses and Aaron among his priests c. The meaning of this I conceive is the same with that which follows and Samuel among them that call upon his name to wit that these were chief amongst those that were appointed of God to be mediatours as it were and intercessours for the people and that did accordingly upon all occasions solemnly call upon God in their name and on their behalf and found therein great acceptance with God For though other reasons may be given why Moses is here numbred amongst the Priests as 1. because he did once execute the Priests office for which see the Note Exod. 29.11 or 2. because Moses was of the tribe of Levi as Samuel also was and the office of the Levites was to attend upon the sacrifices yet the true reason why he is here mentioned among the Priests is because he together with Aaron and Samuel as mediatours between God and the people blessed the people in Gods name and by their prayers did appease Gods displeasure when he was offended with them and so did as it were uphold and preserve
was because they were afraid of the presence of the mighty God of Jacob thus it was then and thus indeed it ought alwaies to be Tremble thou earth at the presence of the Lord c. PSALM CXV Vers 1. NOt unto us O Lord c. This is expressed as a prayer of Gods people when they were in great danger of their idolatrous enemies Not unto us Lord not unto us but unto thy Name give glory as if they had said We desire Lord that thou wouldest deliver us from the tyranny of the heathen but not that any glory may thereby redound unto us either for our valour in vanquishing them or for our righteousnesse as if we thereby had deserved any such thing at thy hands but only that thy Name may be glorified for thy mercy and for thy truths sake that is that hereby it may be manifested how mercifull thou art to thy people and how faithfull in making good all thy promises to them Vers 3. But our God is in the heavens c. This is added by way of disdaining that scorn of the heathen mentioned in the foregoing verse Where is now their God Our God say they is in the heavens and is therefore a God of infinite majesty and power having all the creatures in heaven and earth under his command he hath done whatsoever he pleased so that all that hath been done in the world hath been done because it was his will and pleasure it should so be And hence they would imply that as their enemies could not have prevailed over them but that their God was pleased it should so be to when he pleased he could easily restore them to a better condition again Vers 7. Neither speak they through their throat It was said before vers 5. They have mouths but they speak not and therefore that which is added here seems to be meant of somewhat more to wit that they could not doe what the brute creatures did they could not make the least noise to come out of their throats Vers 8. They that make them are like unto them so is every one that trusteth in them That is they are as stupid and blind as very stocks and blocks as their idols are no more able to oppose the will and power of God and to hurt his people then their dead idols were Vers 9. O Israel trust thou in the Lord c. As if he had said Though the heathen say your trust is in vain yet be not discouraged let them trust in such helplesse things as their idols are do you still trust in the Lord he is their help and their shield to wit that trust in him Vers 10. O house of Aaron trust in the Lord. These are particularly expressed because by their place they were bound to be patterns and examples herein unto others Vers 11. Ye that fear the Lord trust in the Lord. Some understand this of those that did fear the Lord of other nations whether they were proselytes that had joyned themselves to the Church of the Jews or others yea some look upon it as a prophesy of the calling of the Gentiles But rather I conceive the drift of these words is to shew how we are to understand the two foregoing verses to wit that it was only those of Israel and of the house of Aaron that did truly fear the Lord that should find him their help and their shield Vers 12. The Lord hath been mindfull of us he will blesse us c. As if they should have said Though God hath afflicted us yet he hath not cast us off nor forgotten us all this while he hath been mindfull of us God hath formerly remembred us in mercy and therefore doubtlesse he will blesse us still Vers 14. The Lord shall encrease you more and more c. To wit in number or he will give you daily a supply of new benefits both temporall and spirituall Vers 16. The heaven even the heavens are the Lords c. That is they are his by creation or he hath taken them to be the place of his habitation and from thence he orders and disposeth all things as he pleaseth that are here below And the drift of these words is either to assure Gods people how safely they might trust in God who had all things under his power and command and could therefore make them instrumentall for their good or else to illustrate that which is said in the following words concerning Gods love to mankind but the earth hath he given to the children of men as if they should have said The Lord enjoyes an alsufficiency in himself in the heavens which he hath provided for the throne of his glory neither needs he any of these things that are here below and therefore it is clear that all these things he hath made merely for mans use and service wherein is implyed 1. that this discovery of Gods love and goodnesse and bounty to mankind might let his people see how confidently they much more might assure themselves that God would not fail to blesse them and 2. what just cause there was that this bountifull provision God had made for man should stir them up to praise God for it whence it is that those words are added in the following verse concerning their praising God Vers 17. The dead praise not the Lord neither any that goe down into silence That is into the grave where there can be nothing but silence and therefore no possibility of praising God But that which they would imply hereby is that if the Lord should suffer his people to be cut off by their enemies there would be none left to praise his Name whereas this was the very end why God gave the earth to the children of men See the Notes Psal 6.5 and 30.9 Vers 18. But we will blesse the Lord from this time forth and for evermore As if they had said Thou Lord preserving us we thy people shall still in all succeeding ages praise thy Name and therefore save us for thy Names sake PSALM CXVI Vers 1. I Love the Lord c. By the words in the last verses of this Psalm I will pay my vows in the courts of the Lords house in the midst of thee O Ierusalem it appears that it was composed after the Ark was removed to Jerusalem And because those expressions vers 3. The sorrows of death compassed me and the pains of hell got hold upon me c. are much the same with those which David used Psal 18.6 it seems most probable that this Psalm was also composed by him and both it may be upon the same occasion which was his deliverance out of the hands of Saul Vers 3. The sorrows of death compassed me and the pains of hell gat hold upon me So he calls his sorrows and pains not only because he was in apparent danger of death for which see the Note 2 Sam. 22.6 but also because he was tempted to fear that the evils that
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
life But by right here I conceive is not meant that which is delightfull desirable but that which is blamelesse just And though there be no evil way wherein wicked men are not wont upon some pretence or other to flatter themselves according to that chap. 12.15 The way of a fool is right in his own eyes yet because there are some grosse waies of wickednesse which are so directly against the very light of nature that the worst of men cannot but judge them to be evil therefore I rather think that Solomons aim here is to shew that there are some waies which though they be contrary to the will of God therefore hatefull in his sight yet men are apt to think that they are just right and pleasing to God and that either because they have some appearance of goodnesse in them as it is in will-worships and insurrections against a lawfull magistrate abusing his power opposing the true religion many such like waies or because the gain pleasure they may find in those waies haply the great successe which God may give them therein doth many times bribe their judgements and makes them call evil good and darknesse light But the end thereof are the waies of death that is in the conclusion if they persevere therein to the end they will be found to be waies that do certainly bring men to eternall death and destruction And besides in that it is said that the end of this way which seemeth right to a man is not the way but the wayes of death this also may be hinted to us that one such evil way of errour and sin doth usually lead men into many more till at last it brings them to eternall destruction Vers 13. Even in laughter the heart is sorrowfull and the end of that mirth is heavinesse Because excessive laughter doth naturally cause pain in the body and maketh the heart to be afterwards the heavier therefore some Expositours conceive that Solomon doth in these words allude hereto But that which this Proverb seems to hold forth to us may be 1. that as in outward prosperity there is usualy somewhat of affliction that goeth along with it and accordingly with all naturall joyes there is still some mixture of sorrow even as there is still some leâ—s in the sweetest wines so likewise great prosperity is usually followed with some great affliction and so great joys do usually end in great sorrows 2. that when men do counterfeit mirth labour to drive sorrow from their hearts it will not be there will be still some secret gripings of grief even in their laughter at last their sorrow will return upon them again and so that mirth will end in heavinesse and 3. that it is thus especially with wicked men whose mirth is usually mingled with terrours and tortures of conscience and at last is followed with Gods wrath and vengeance and then their sorrow is pure sorrow without any allay of hope or comfort And the drift of noting all this here is to teach us rather to seek after those joyes that are solid and permanent and that will chear up the heart even in outward distresses Vers 14. The backslider in heart c. That is The man that turns away his heart from God his waies and groweth dayly worse and worse or rather The man that falls away from those waies of holinesse and righteousnesse wherein he walked for a time not slipping back only through infirmity in some particular actions but having his heart wholly estranged from God shall be filled with his own waies that is he that hath so soon his fill of goodnesse shall at last have his fill of wickednesse to wit in the punishments of it see the Note chap. 1.31 and a good man shall be satisfied from himself that is from his own comforts that he feels within himself or from his own works which God will abundantly reward especially in heaven where he shall be able to desire no more then he shall have Vers 15. The simple c. See the Note Chap. 1.4 believeth every word to wit every false report and flattery every fair plea of deceivers and so is easily deceived and drawn into evil but the prudent man looketh well to his going that is he will not take things upon trust and so will not be drawn to do any thing but what upon due consideration he finds he may lawfully safely doe see the Note above vers 8. It is indeed said 1 Cor. 13.7 that charity believeth all things but the meaning of that is only that charity teacheth men not to be causelesly suspicious but to interpret all things to the best unlesse there be apparent reason to the contrary and there is a great deal of difference betwixt this goodnesse of charity and the lightnesse of credulity Vers 16. A wise man feareth and departeth from evil c. That is when such a man seeth Gods judgments executed upon men or foreseeth any evil approaching whether it be by the warning that is before-hand given him or otherwise he will be afraid and so wisely decline the evil feared or rather he will be afraid of Gods displeasure and the punishment whereof he apprehends himself in danger so will forsake his sins as the cause of those evils but the fool rageth and is confident that is he rageth against those that reprove him and tell him of the evil that is coming upon him or like a mad man he breaks out into all manner of outrageous wickednesse furiously proceeds from sin to sin and so rusheth upoâ— the pikes of Gods displeasure being as the Apostle Jude speaks vers 13. as raging waves of the sea foaming out their own shame and yet is confident that all shall be well with him Vers 17. He that is soon angry dealeth foolishly c. That is he usually speaketh and doeth many absurd things many things that are hurtfull to himself and hereby he maketh himself a laughing-stock to men yea such a man for his folly is rather to be pitied then hated and a man of wicked devices is hated that is he that concealeth his anger carrying all fair outwardly but inwardly plotting revenge severall waies is usually hated as a mischievous person The still malicious man is far worse then the man that is hasty of spirit Vers 18. The simple inherit folly c. The grounds of this expression may be these 1. that the folly of simple wicked men is bred and born with them it descends to them as an inheritance by naturall generation from the loins of their parents 2. that it is proper and naturall to them in all things to behave themselves foolishly there is nothing so foolish ridiculous but they will embrace it nor so absurd and wicked but they will doe it though they pretend to seek after knowledge yet it will not be though they be ever learning yet they will never come to the knowledge
divine providence as appears more clearly in the following verse Vers 17. I said in mine heart God shall judge the righteous and the wicked c. This is the censure which Solomon passeth on that vanity of oppression that is amongst those that are in place of power mentioned in the foregoing verse to wit that God will one day judge both good and bad the oppressor and the oppressed most righteously and that therefore the righteous should not be discouraged but patiently wait upon Gods providence nor should wicked men embolden themselves in their tyranny and oppression but think before-hand of the judgement that will be hereafter for there is a time there that is with God in the judgement to come or before Gods judgement seat for every purpose and for every work that is for every thing men have done or have designed or intended to do every thing shall then and there be discovered and judged and receive its due recompence It is as if he had said As there is a time here when men doe what they list themselves so there will be a time hereafter when God will judge men for all they have done Or Though here Magistrates neglect to doe justice yet there every good and evill action of men shall by the Lord be justly judged But though this be meant chiefely of the day of the generall Judgement as indeed the confusion of things here a cleare proofe that there will be a day of Judgement hereafter yet I conceive even Gods cutting wicked men off here is also included to wit that God hath appointed a time when such men having filled up the measure of their wickednesse shall receive their just reward from God Vers 18. I said in mine heart concerning the estate of the sonnes of men c. That is Concerning the order of men the distinction of the several ranks and degrees of superiors and inferiors or Concerning the condition and manner of men that God might manifest them and that they might see that they themselves are beasts As if he had said I concluded with my selfe that God suffers that oppression in seats of Justice mentioned before ver 16. that hereby it might evidently appeare that men in their natural condition are no better then beasts namely in that they tear and devoure one another and never mind any future estate Or rather thus I thought with my selfe that however men in power doe not and indeed cannot seriously consider the frailty of their condition but are as Gods in their own eyes and do cause men to humble themselves before them as if they were more then men yet God can by his word or judgements make it manifest to them that they are as to their outward estate no better then beasts Or God will certainly judge them as is said in the foregoing verse to the end he might make it manifest and cause them to see that they are but beasts as in regard of their bruitish and beastly lives and their sensual minding of earthly things so also in regard of their mortality But now some read this last clause thus That they might cleare God and see that they themselves are beasts and then the meaning must be that when God judgeth wicked men they might by the light of nature see that in regard of the bruitishnesse of their lives they are no better then beasts and so might justifie God in his proceedings against them Vers 19. For that which befalleth the sonnes of men befalleth beasts even one thing befalleth them c. To wit hunger thirst cold diseases the same outward casualties and at last death As the one dieth so dieth the other that is they are both sure to dye and in outward regards after the same manner death is terrible and painfull to both neither of them know the houre of death nor what will be outwardly after death Yea they have all one breath to wit in that they breath the same ayre which is drawne in and breathed out by the same vital organs the breath both of man and beast is in their nostrils so that a man hath no preeminence above a beast to wit in outward respects men are taken away from all that is in the world even the greatest of men as well as beasts so that in regard of their outward estate they have no preeminence yea in many outward things there are some beasts excell men as in the quicknesse of their senses their strength and agility c. for all is vanity that is fading â—nd nothing even man as well as beasts and therefore there is no happinesse to be found here below Vers 21. Who knoweth the spirit of a man that gâ—eth upward c. To wit to God above to be judged by him Chap. 12.7 or that abideth after death and is immortal and capable of being taken up to live for ever with God in heaven and the spirit of the beast that goeth downward to the earth that is that falleth and dyeth and perisheth with the body It is as if he had said It will be objected and it is indeed true that whereas the soule of the beast perisheth the soules of men are immortal and may come to enjoy eternal happinesse in heaven which the soule of the beast is no way capable of But who knoweth this that is How few are there that doe seriously consider or acknowledge this Men seek to maintaine this life and follow their sensual appetites as the beast doth but their precious soules they generally neglect Or rather No man can know this by any natural inquisition or by arguing from the outward events that befall men and beasts Or No man can know it by any sensual experimental knowledge whoever saw the ascent of the one or the descent of the other Vers 22. Therefore I perceive that there is nothing better then that a man should rejoyce in his own works c. That is in those things which a man hath gotten by his labour He concludes againe as he had done before that since for outward things there was so little difference betwixt the condition of a man and a beast therefore the best way was for a man to rejoyce in his own works See the Notes above ver 12 13. Chap. 2.24 For that is his portion See the Note Chap. 2.10 For who shall bring him to see what shall be after him That is who can make him to understand what shall be done here in this world when he is dead If a man hoard up what he hath it will be for others he shall have no benefit by it neither can he know who shall have it or what use shall be made of it CHAP. IV. Vers 1. SO I returned and considered all the oppressions that are done under the Sunne c. Some conceive that by these words I returned and considered Solomon intended to shew that withdrawing his mind from all other things he set himselfe seriously to consider of those things which are here
eternall destruction Who so pleaseth God in the Hebrew it is who so is good before God for which see the Note Chap. 2.26 shall escape from her that is shall either be preserved from being intangled by her or at least shall be delivered out of her snares And indeed which is here implyed nothing but the supernaturall grace of God no wisdome nor strength of their own can ever deliver men from the power of a harlots temptations But the sinner shall be taken by her see the Note Pro. 22.14 But may some say How comes Solomon to speake here of the danger of harlots I answer that having spoken in the foregoing verse of the diligent search he had made to discover the folly and madnesse of the wickednesse of men he instanceth here in this one particular discovery that he had made concerning the subtlety and danger of harlots the rather adding this to the Catalogue of the vanities he had formerly mentioned that hereby he might testifie his unfeigned repentance for all those grosse miscarriages whereinto by meanes of that sort of women he had formerly fallen Vers 27. Behold this have I found saith the Preacher counting one by one to find out the account This particle Behold may be prefixed by way of admiration to imply how strange and wonderfull that might well seeme which he meant now to say or by way of perswading men to attend diligently to that which he now assures them he had by a serious and carefull search found to be most certainly true And this now may be either that which he had said before ver 26. concerning the harlot that such a woman is more bitter then death that her heart is snares and nets c. or rather that which he addes afterward ver 28. One man among a thousand have I found c. And to challenge the more credit to his Testimony herein he againe here stiles himselfe The Preacher thereby covertly intimating of how great importance his Testimony was both in regard of that eminent measure of wisdome wherewith God had endued him and in regard that he testified this after his repentance when having been before insnared in the nets and bands of seducing women he was through Gods mercy dis-intangled from those snares and as a true penitent was returned againe to the Congregation of the Saints for which see the Note Chap. 1.1 And to the same purpose I conceive is that also added which followes in the next words Counting one by one to find out the account or as it is in the margin of our Bibles weighing one thing after another to find out the reason for hereby he implyes how considerable also this his testimony was in regard of the diligent and exact search that he had made to find out the truth of things weighing or counting them one by one severally that he might not be confounded with many things together but might the better conceive of every thing whilst he considered of it singly and apart by it selfe Only indeed the things of which he here saith that he counted or weighed them one by one or one after another may be severall wayes understood as 1. It may be meant of men and women and their severall wayes and courses to wit that whilst he made diligent search and enquiry into the conversation and doings of men and women severally one by one that he might find out the reason thereof and might give a cleare account and certain determination therein he found that which he delivers here for an approved truth And therefore some take the drift of these words to be all one as if he had said That you may know that such ensnaring women and such foolish men that are ensnared by them are every where to be found mark what I have observed whilst I did severally consider the temper and behaviour of all men and women whatsoever Or secondly It may be meant of the manifold subtilties and devices of harlots and the mischiefes that follow thereon to wit that whilst he made diligent search and enquiry into these counting them severally one by one that he might find out the number of them he discovered that which here he declares namely that they are very dangerous snares or that their subtilties are infinite and not to be discovered for so some understand the following verse Or rather thirdly It may be meant of all things in generall to wit that whilst he did in the pursuit of wisdome make a diligent search into the knowledge of all things considering each thing singly apart by it selfe and then comparing them one with another that he might find out the reason of them and discover how men might live wisely and happily and the folly and madnesse of those wayes that disturb the life of man he found out the truth of that which here he declares concerning women Vers 28. Which yet my soule seeketh but I find not c. That is Which full information concerning the wayes and courses of men and women and the reason thereof or which discovery of all the manifold and perplexed subtleties and devices of harlots for the intangling of men or which satisfaction concerning the nature and causes of all things I doe still with all diligence and earnestness make inquiry for but cannot perfectly attain it As for the following words One man among a thousand have I found but a woman among all those have I not found therein Solomon tels us what it was that he had discovered though in other respects what he had made most diligent search after he could not find And the most usuall interpretations that are given of those words are either 1. that though there be very few men to be found that are prudent wise and good and that truly deserve the name of men yet women that are pious and wise and prudent and such as they ought to be are far more rarely to be found A few such men he had found one amongst a thousand but such a woman amongst a thousand women he had not found And indeed the Scripture tells us that women are the weaker vessels and so by reason of their weaknesse and the ficklenesse of their spirits they are more prone to erre and lesse able to resist temptations whence it is that Solomon speakes elswhere of a wise and vertuous woman as of such a rare Jewel Who can find a vertuous woman c. Pro. 31.10 Or secondly that though Solomon had taken notice of some few men that were wise and good or that had avoyded the snares of enticing women yet amongst those wanton women that he had conversed with he had not found one good And upon this ground some conceive that he expresseth this number of a thousand as having respect to his seven hundred wives and three hundred concubines 1 Kings 11.3 Or thirdly that the temper and disposition the counsels and devices of men even when they set themselves to delude and ensnare others are far more
to declare all this that is that I might make all these clear and perspicuous to mine own understanding and discover them clearly to others that the righteous and the wise and their works are in the hand of God that is that the persons and wayes and works of the best and wisest of men and much more the persons and wayes of others are wholly ordered by the sure and secret guidance of divine Providence Though men cannot discover nor search into the seeming unequall dispensing of things yet this I found to be certain that the most righteous and wise amongst men cannot dispose of themselves and their wayes as they please but are wholly ordered by a divine hand I know that in other regards the righteous and the wise and their works may be said to be in the hand of God as 1. Because God doth protect their persons from evil and doth keep them in the way of truth and holinesse that they may not fall away they are kept by the power of God through faith unto salvation 1 Pet. 1.5 see Joh. 10.28 29. and 2. Because God doth accept of them and their services and will certainly in due time reward them though as they come from them their works seem to passe away and to be no more and are usually forgotten amongst men yet they are still with God he keeps an exact account of them and will undoubtedly recompence them into their bosoms Heb. 6.10 But here doubtlesse they are said to be in the hand of God because they are ordered and disposed by the secret hand of Gods all-ruling Providence as indeed this expression of things being in the hand of God and of Christ doth in the Scripture note that things are subject to the power of God Joh. 3.35 The Father loveth the Son and hath given all things into his hand and that they are ruled and governed by the Providence of God Acts 4.28 And this is premised here to comfort the righteous by letting them know that even their afflictions are from God and to keep them from stumbling at the Lords dispensing of outward things promiscuously to all sorts of people of which he speakes in the following words no man knoweth either love or hatred by all that is before them that is no man knoweth by their present state in this life by those things that befall them that are evident to the outward sense whether God loves or hates them and that because the same outward things befall good and bad those that God esteems his friends and those that he esteems his enemies I confesse that this last clause is likewise otherwayes understood by some Expositors as that no man knoweth what they shall love and what they shall hate for the future their affections not being at their own but at Gods disposing or that no men know whether that which they love or that which they hate shall befall them judging of future events by their present ordering of their affairs But the first Exposition is most generally received Vers 2. All things come alike to all c. To wit in regard of outward things And this is the reason why no man can judge by such things whether he be loved or hated of God as was said in the foregoing verse there is one event to the righteous and to the wicked to the good and to the clean and to the unclean to him that sacrificeth and to him that sacrifieth not that is to those that are godly and religious and those that are irreligious and profane as is the good so is the sinner that is they are usually both in the same outward condition and he that sweareth to wit without fear and so is an ordinary swearer and thereupon often sweareth vainly and rashly and falsely and so profanes the name of God as he that feareth an oath that is that is afraid of swearing vainly and falsely and therefore is very wary of swearing and when he doth swear he doth it reverently and religiously Now from hence to the 13. verse some conceive that Solomon speaketh in the person of Athiests and Epicures and tells us what carnal reason is prone to judge in the case before mentioned to wit that the righteous and the wicked fare every way alike both in life and death But because Solomon speakes onely of outward events that from thence he may encourage men to live comfortably in every condition whereinto God is pleased to bring them I see no reason why we may not take all this as spoken by Solomon himself Vers 3. This is an evil among all things that are done under the Sun that there is one event unto all c. That is Amongst the many evils vanities and miseries that men are subject to here in this world I found this to be one sore affliction a temptation very grievous and vexatious to men Or Among all humane miseries I found this to be the sorest and grievous above all to be born that the same equall events happen to the just and to the unjust and so the worst of wicked men do many times live in as flourishing a condition as the best of Gods servants and the holiest of men do usually undergo the same outward miseries with fools and ungodly wretches Solomon doth not in these words condemn the Providence of God for ordering things thus for he knew well that God doth with admirable wisdom and justice thus dispose of humane affairs but he only notes this to be a sore temptation and very grievous to the holiest of men when they take notice of it Or else as some think this may be called evil because it is occasionally the cause of much evil in that wicked men do hereupon take occasion to break forth into all kind of wickednesse so that the evil here intended is that which Solomon expresseth in the following words yea also the heart of the sons of men is full of evil and madnes is in their heart while they live But I rather think that by evil here is meant that it is a thing very bitter and irksome to men and that the following words do set forth a farther degree of mans vanity and misery to wit that even those men that spend their whole lives in all kind of wickednesse and that run headlong boldly and presumptously into all kind of desperate madnesse and abominable courses haply the rather because they see good and bad fare all alike here do only at last die just as other men do madnesse is in their heart while they live and after that they go to the dead and there they rot in their graves as all the sons of men must do Yet this last clause may be added onely to imply the folly of those men that from all mens faring a like here in this world do embolden themselves in all kind of wickednesse in that after they have thus run madding after their own lusts at last which they never minded they fall into the pit and
of truth and meeknesse and righteousnesse some conceive that these are spoken of as the chariot whereon he should ride in triumph and become glorious and renowned in the world However I conceive they do clearly affirm that as by these Solomon should prosper in the exercise of his regall power and become a glorious King and not only by outward pomp much lesse by violence injustice and oppression as many other princes sought to doe according to that Prov. 20.28 Mercy truth preserve the King and 16.12 the throne is established by righteousnesse so also much more that Christ should prosper and prevail first by truth that is his faithfulnesse in making good his word to all that rely thereon and by the truth of the Gospel revealed wholly by him secondly by meeknesse causing him not to disregard the meanest and to spare pardon his bitterest enemies when they submit themselves to him see Za. 9.9 and thirdly by righteousnesse both in being exactly just to all in the administration of his regall power and also by bringing in that everlasting righteousnesse Dan. 9.24 whereby sinners are justifyed before God yea and by making his subjects also inherently righteous Yet some hold that truth and meeknesse and righteousnesse are here mentioned not as the means whereby he should prevail but as those things for the maintenance whereof his power should be imployed And thy right hand shall teach thee terrible things That is By thine own almighty power without any help from others thou shalt accomplish those things wherein thou shalt be terrible to thine enemies For this expression that his right hand should teach him terrible things seems only used to imply either that by his power he should be enabled to doe terrible things because teaching enables men to doe what they are taught or that by his almighty power he should experimentally see what great and terrible things should be done by him Vers 5. Thine arrows are sharp in the heart of the kings enemies c. That is in the heart of thine enemies O king which is added to intimate the reason of his prevailing namely because God had appointed him to be king over Sion Now by his arrows are meant both first the words of the Gospel and the preaching thereof which with great efficacy do pierce the hearts of men and it may well be which some adde that it is said in the heart of the kings enemies because the words of Christ when they enter the hearts of men are wont to stick and remain there whence also is the like expression concerning Christ Isa 49.2 in the shadow of his hand hath he hid me and made me a polished shaft c. and secondly the judgements wherewith he strikes his obstinate enemies And accordingly we must understand the following clause whereby the people fall under thee to wit either that by his judgements Christ should slay them or that by his Gospel they should either be brought to fall down and adore him and submit themselves to him being thenceforth dead unto sin and living unto righteousnesse or else should be wounded mortally for indeed to some they are the favour of life unto life and to others the savour of death unto death 2 Cor. 2.16 Vers 6. Thy throne O God is for ever and ever c. These words of the Psalmist in this and the following verse are alledged by the Apostle Heb. 1.8 9. to prove the Godhead of Christ And indeed though Princes are sometimes called Gods of which see the Note Exod. 22.28 yet because no mortall man is any where in the Scripture called God absolutely it must needs be that the Psalmist did intend this principally of Christ And the like may be gathered also from that which is said here concerning the eternity of his kingdome and the exact righteousnesse of his kingdome seeing Solomon sat not long on his throne and towards the later end of his reign swerved strangely from his former righteousnesse Yea because Solomons kingdome was so soon shatter'd in his son Rehoboam lest the faith of Gods righteous servants that had heard of the promise made to David concerning the perpetuity of his kingdome should be stagger'd hereby it is most probable that the Psalmist did here purposely seek to stablish their hearts by putting them upon the expectation of a king that was to come out of that stock but greater then he whose throne was to continue indeed for ever and ever Vers 7. Thou lovest righteousnesse and hatest wickednesse c. As Christ hath alwaies manifested this in the righteous exercise of his regall power so especially in his suffering the wickednesse of his people so much he hated it to be punished in his own body that so he might also satisfy Gods justice and present his people pure and spotlesse before him therefore that is to this end that thou mightest love righteousnesse and hate iniquity see the Note above vers 2. God thy God hath anointed thee with the oyl of gladnesse above thy fellows Now for the understanding of this we must know that there may be herein an allusion either to the ointment wherewith Solomon was anointed on his wedding day above his fellows above his companions and Bride-men as being far more precious then theirs and which therefore may be called the oyl of gladnesse because it was used on a day of such gladnesse or else to the oyl wherewith he was anointed at his Coronation called the oyl of gladnesse because it made glad not Solomon only but the people also over whom he was to reign see 1 Kings 1.39 40 and wherewith it may be said that he was anointed above his fellows both because he was exalted thereby above all his brethren and because through the unction of Gods spirit which was signifyed thereby he excelled all the Princes of the earth in wisedome as is largely expressed 1 Kings 4.30 31. c. But however principally no doubt this is meant of Christ and his anointing with the Holy Ghost according to that Act. 10.38 God anointed Iesus of Nazareth with the Holy Ghost and with power and that either with respect to his outward inauguration to his office at his Baptisme when the Holy Ghost came down upon him in the likenesse of 〈◊〉 dove Matth. 3.16 or to the superabundant powring forth of the gifts of the Holy Ghost upon his humane nature And then this is called the oyl of gladnesse because as in the sign oyl was accounted an emblem of gladness being much used in times of feasting and gladness Psal 23.5 Thou preparest a table before me in the presence of mine enemies thou anointest my head with oyl my cup runneth over and not only good to make the face to shine but also to chear the heart Ps 104.15 whence it is that the oyl of joy is opposed to mourning Esa 61.3 so in the thing signified thereby the anointing of Christ with the Holy Ghost was in Christ the cause of all the blisse comfort
procured by him for his Church and being derived from him to the faithfull it is the spring of all their comfort and joy As for those words above thy fellows they may be meant of Christ severall wayes as that he was anointed with the oyl of gladnesse first above all men partakers of the same flesh and bloud with him or secondly above all Christians who are made partakers of Christ Heb. 3.14 and with him are partakers of the same holy unction and of all the priviledges he hath purchased for them being made the sons of God joynt-heirs with Christ Rom. 8.17 yea kings and priests unto God as he is Rev. 1.6 or thirdly above all that were set apart by speciall calling to the regall power as Moses Joshua David Solomon or any others And indeed considering that he was both God and man that there was never man advanced to such an eminency of dignity as to be both king priest and prophet and to have the preeminence therein above all the King of kings the chief priest and the chief prophet and that he had such a fulnesse of the spirit even without measure so that all that have grace received it of his fulnesse and so was superabundantly replenished with all the gifts and graces of the spirit in all perfection it may well be said that he was anointed with this oyl of gladnesse above his fellows Vers 8. All thy garments smell of myrrhe and aloes and cassia c. This may be meant of the ordinary royall attire of Solomon which we may see was very gorgeous by that which Christ saith concerning the lillies of the field Matth. 6.29 to wit that even Solomon in all his glory was not arayed like one of these or else of his nuptiall attire when indeed men were wont to be in their greatest bravery see the Note Psal 19.5 And then for the smell of these garments either it may be intended to have been from that sweet and precious ointment wherewith he was anointed king or else rather from those perfumes made of myrrhe and aloes and cassia and such like aromaticks wherewith they were wont in those countries very much to perfume their garments of which see the Note Gen. 27.27 As for the following words out of the ivory palaces c. the meaning must needs be that when Solomon came out of his palaces adorned with ivory his garments smelt of myrrhe c. or that those his garments were brought to him out of his ivory palaces or wardrobes where they had been laid in such spices and perfumes For that the kings of Judah had such rich wardrobes and treasuries for spicery and perfumes is evident 2 Kings 20.13 and though we read in the story of Solomon only of a throne of ivory which he had whereto the like was not made in any kingdome 1 Kings 10.18 20 yet because it was so usuall in those times to adorn their houses with ivory see 1 Kings 22.39 and Amos 3.15 it may well be thought that it was so also in Solomons magnificent buildings And then those last words whereby they have made thee glad are meant either of these palaces so sumptuously built or rather of his perfumed garments or of the spiceries oyls and perfumes wherewith they were sweetned and hereby they that is those that gave these things or used them for Solomons service are said to have made him glad either because they were brought as honourable presents chiefly from forreign countries or because there is a vertue in such odoriferous things to chear and revive the spirits of men Ointment and perfume saith Solomon himself rejoyce the heart Prov. 27.9 But now for Christ of whom these things are principally meant first by his garments smelling of myrrhe aloes and cassia are meant either the humanity the body and soul wherewith his Godhead was vailed and covered as with a garment as indeed the soul also of man is in that respect said to be clothed with the body 2 Cor. 5.2 or else rather those royall and precious gifts and graces of Gods spirit wherewith he was adorned and the most perfect holinesse and righteousnesse of his person and life and wherewith also he is clothed in his members both as his righteousnesse is imputed to them and as from that fulnesse of grace that is in him there is grace derived unto them according to their measure to make them also inherently holy and righteous for these may be well said to yield a sweet smelling savour either with respect to the sweetnesse of the doctrine of the Gospel that bringeth the glad tidings of this righteousnesse for the salvation of men refreshing afflicted consciences and being the savour of life unto life to those that believe it 2 Cor. 2.16 or else with respect to that amiable sweetnesse that was in his words deeds savouring of heaven and of his royall dignity and riches which also is in some proportion in the graces and holinesse of all his members their prayers and praises c. or with respect to the same of Christ procured by his holinesse and the great things that he hath done for his people whereby his very name is become sweet and delightfull to those that hear it Cant. 1.3 Because of the savour of thy good ointments thy name is as ointment powred forth therefore do the virgins love thee or to the good esteem which the holinesse of the Saints and members of Christ procures a good name being better then precious ointment Eccles 7.1 Secondly by the ivory palaces of Christ may be meant 1. those out of which his sweet smelling garments of righteousnesse were brought to wit the pure and spotlesse humanity of Christ which may be judged the more probable because the body of man is frequently compared to a house or tabernacle as in 2 Cor. 5.1 2. and because Christ himself called his body a temple Joh. 2.19 or 2. those out of which are brought the righteousnesse wherewith Christ is clothed in his members to wit the pure and holy Churches of Christ or the holy gracious and precious souls of the faithfull or 3. rather those out of which Christ the bridegroom came to wit out of heaven and the bosome of his Father Joh. 1.18 from whence he brought the Gospel to us And thirdly as that last clause whereby they have made thee glad respects Christ it must needs be meant either of the delight he takes in the sweet conversation of his members that by their piety and amiable walking as Christians they do even make glad the heart of Christ or of the joy he takes in the sweet savour of the Gospel for the salvation of men and the glory wherewith he is made glad in heaven upon his accomplishment of the will of his father Vers 9. Kings daughters were amongst thy honourable women c. Because it is said that Solomon had so many wives and concubines 1 Kings 11.3 many expositours conceive that these are his honourable women here