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
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
the wrath of God as the just recompence of their evil courses Prov. 22.8 He that soweth iniquity shall reap vanity and Gal. 6.8 He that soweth to his flesh shall of the flesh reap corruption whence it is that the just reward and fruit of wickednesse is called wickednesse and therefore it is clear that they thus reap the same Ier. 4.18 Thy way and thy doings have procured these things unto thee this is thy wickednesse Wicked men may not be punished for a time but at last they shall have a harvest answerable and proportionable to their deeds Hos 10.13 Ye have plowed wickednesse ye have reaped iniquity ye have eaten the fruit of lies or because others at length deal with them just as they dealt with others and so God paies them in their own kind and that double many times Revelat. 18.6 Reward her even as she rewarded you and double unto her double according to her works in the cup which she hath filled fill to her double yâ—a seven-fold Psal 79.12 And tender unto our neighbours seven-fold into their bosome their reproach wherewith they have reproached thee O Lord. So also Luke 6.38 For of such unjust oppressours of others Eliphaz chiefly here speaks as is evident by the following words vers 10 1â— Vers 9. By the blast of God they perish c. That is the Lords anger breaking forth against them he doth with ease on a sudden destroy them Because when men are filled with indignation their passion and wrath will discover it self in the breathing and puffing of their nostrils the Lords anger is many times in the Scripture expressed by the breathing of his nostrils as Esa 30.33 and because wicked men are oftentimes cut off in an instant and with ease the Lord only as it were blowing upon them Hag. 1.9 Ye looked for much and lo it came to little and when ye brought it home I did blow upon it they are said to be destroyed with a blast even as when corn that comes up hopefully is on a sudden blasted whereto we may the rather think that Eliphaz alludes because of the foregoing metaphor of wicked mens sowing wickednesse and reaping the same or as a house by a blast of wind is suddenly blown down and doubtlesse at that dismall death that befell Iobs children Eliphaz doth in this expression especially aime Vers 10. The roaring of the lion and the voice of the fierce lion c. That is the Lord usually abates the courage and power of the mightiest of the wicked even those that have made a prey of others no body daring to resist them yea he many times destroyes them and brings them to perish with hunger both they and their whelps That wicked powerfull tyrannicall oppressours are usually termed lions in the Scripture is manifest from many places Ezek. 32.2 Son of man take up a lamentation for Pharaoh King of Egypt and say unto him thou art like a young lion of the nations and 38.13 Sheba and Dedan and the merchants of Tarshish with all the young lions thereof thall say unto thee art thou come to take a spoil and 2 Tim. 4.17 I was delivered out of the mouth of the lion that is out of the mouth of Nero and indeed oppressing great ones do resemble lions in divers respects as 1. in their pride and loftinesse of spirit for the lion is a proud and stately creature 2. In regard of their strength for as the lion is the strongest amongst beasts and therefore there is no resisting or withstanding the lion So great men that are oppressours by reason of their power may doe what they please and there is no contending with them 3. In regard of the terriblenesse of the lions roaring and the sternesse of his countenance the very threatnings and looks of oppressing tyrants are dreadfull to those that are subject to their power 4. In regard of their bloud-sucking cruelty we see what the Prophet saith of such men Mich. 3.2 They pluck their skins from off them and their flesh from off their bones c. and 5. In regard of their greedinesse after the prey They have set their eyes bowing down to the earth like as a lion that is greedy of his prey Psal 17.11 12. So that because Iob was a great man a man in authority it may well be that Eliphaz intended in these words to give a hint to Iob that as he had dealt hardly and cruelly with others so now the Lord had accordingly dealt with him and that last clause concerning the breaking of the teeth of the lions whelps or the young lions may seem purposely added because of the destruction that fell upon Iobs children when they were feasting together Vers 12. Now a thing was secretly brought to me That is in a vision and that too in the secrecy solitarinâ—sse of the night and perhaps also in a secret manner with a still and low small voice not easily discernable for here Eliphaz begins to relate a vision he had formerly had wherein amongst other things this was revealed to him that it was a vain and audacious part for men to contend with God when he corrects them as if they were juster then God and that to proove that by Gods dealing with Iob it was evident enough that he had given the Lord just cause to proceed with such severity against him and likewise to shew what a foul sin it was in Iob to murmure so against God as he had done And mine ear received a little thereof Hereby is not so much meant that he only heard some little part of that which was spoken to him as that by his ear he did receive into his mind that is understand and lay up in his heart somewhat of that which in his vision was imparted to him acknowledging modestly that he did not fully and perfectly either comprehend or retain what God was pleased in this propheticall way to reveal unto him Vers 13. In thoughts from the visions of the night c. That Iob might not doubt but the vision he now speaks of was from God and so the more regard what was then revealed to him Eliphaz here describes the manner of his vision to wit that in the beginning of the night when deep sleep falleth on men that is when men used to be most soundly a-sleep in thoughts caused by a nightly vision but whether waking or sleeping it is not expressed a spirit vers 15. passed before his face that is an angel appeared and came to him he being at the same time stricken with extreme terrour and fear fear came upon me saith he and trembling c. which last is the rather mentioned because when God in former times appeared to men in dreams and visions he did alwaies thus humble and cast them down with fear that by those impressions of terrour caused by the apprehension of his Majesty and glory they might be assuredly perswaded that the vision was from God and so the more reverently
may be assigned for these things and 2ly thus Although affliction and trouble springs not meerly and onely from the creature below yet we see plainly that man is full of trouble and therefore surely it comes from heaven from God who disposeth all things according to his own good pleasure and 3. Thus although affliction springs not from the dust or any thing without man yet we see it is alwaies mans portion and therefore questionlesse it springs from himself even the sin that is within him or 4. Thus which is much to the same purpose with the former Although the calamities and miseries which men are subject to spring not merely from the earthly condition of mans body for notwithstanding this had man continued in his innocency he should have been free from all miseries yet man is born to trouble to wit because he is born in sin as naturally as the sparks fly upward it is as naturall for man to be in trouble and misery as for the sparkes to fly upward yea it is that which is derived to us by a lineall descent from our parents as our inheritance or birth-right Man is born unto trouble And thus the nature of man is compared to coals his sin and corruption to fire in the coals and his afflictions and troubles to the sparks that fly up from the fire and Iob is taught to acknowledge that he could not justly ascribe the calamities that were fallen upon him to any thing else but his own wickednesse and to the justice of God in punishing him for it Vers 8. I would seek unto God and unto God would I commit my cause That is were I in your case Iob I would not murmure and complain of Gods dealing with me as you do but considering that it is the great God of heaven and earth that I have to deal with and that it is my sins that have brought these miseries upon me I would turn to him acknowledge my sins seek for mercy at his hands and in the mean season patiently bear what he was pleased to lay upon me and quietly commend both my self and my condition and cause wholy to his disposing Vers 9. Which doth great things and unsearchable marvellous things without number This following enumeration of many severall works of Gods Providence is to proove the infinite power wisedome goodnesse and justice of God and so thence to imply that it is not fit men should quarrell with him the reason of whose works they cannot search out but rather seek to him for help who is so good and able at his pleasure to raise them up again from the greatest miseries Vers 10. And sendeth waters upon the fields to wit not rain only but springs also brooks and rivers to water the severall parts of the earth Vers 11. To set up on high those that be low that those which mourn may be exalted to safety These words may be referred either to the immediately foregoing clause vers 10. who giveth rain upon the earth and sendeth waters upon the fields to wit thereby to enrich those that were poor by causing their land to yield plentifull encrease and to save those that are ready to perish for want by sending fruitfull times and seasons or else rather they may be referred to those foregoing words vers 9. that God doth great things and unsearchable marvellous things without number and that hereby he doth many times set up on high those that be low that those which mourn may be exalted to safety and thus Eliphaz gives Iob a hint for his comfort and incouragement that if he would seek to God as he had advised vers 8. though his estate was now very low yet he might be set up again and from that sad condition wherein he lay he might be exalted to joy and safety Vers 13. He taketh the wise in their own craftinesse That is he causeth the crafty plots of the subtle wise men of the world to become mischievous to themselves as it was in Achitophels and Hamans plots And worthy it is of our noting that this speech of Eliphaz is cited by S. Paul 1 Cor. 3.19 as a divine Testimony And the counsell of the froward is carried headlong That is when many froward that is perverse and stubborn wicked men lay their heads together to do any mischief to Gods servants their counsells and resolutions shall be overthrown and come to nothing and that either by the very rashnesse and headinesse wherewith they shall be carried in their consultations pitching upon these resolutions for want of due deliberation which had they been prudently weighed were never likely to proove successefull or by their rashnesse and precipitancy in acting what they had well enough contrived Vers 14. They meet with darknesse in the day time and grope at noon daies as in the night That is where things shall be clear and manifest yet they shall not see it but shall be needlessely scrupulous full of doubts and fears not knowing what to doe and like blind men more likely to mistake then hit the right way See Deut. 28.29 Thou shalt grope at noon day as the blind gropeth in darknesse c. Vers 15. He saveth the poor from the sword from their mouth and from the hand of the mighty That is he saveth them not only from the open violence of their enemies and strong oppressours but also from their slanders reproaches and pernicious counsells and whatever other waies there are wherewith wicked men are wont by their venemous tongues to do mischief to the poor servants of God Vers 16. So the poor hath hope and iniquity stoppeth her mouth That is by the experience which men have of the Lords delivering the poor that are oppressed from the power of the oppressour others that are in the same condition are encouraged to put their hope in God and so though they have nothing else in the world left them to trust in as these words import yet they have hope as an anchor for their souls sure and steadfast Heb. 6.19 and on the other side the wicked shall not have a word to say they shall not dare to slander the godly they shall not dare to vaunt and brag of their proud purposes but shall become silent as mute as fishes as being filled with shame and confusion or silenced with admiration finding how evidently the Lord doth aid those that are of no might to help themselves against those that wrong them Vers 17. Behold happy is the man whom God corrects c. Eliphaz having perswaded Iob to seek to God and to commit his cause to him from vers 18. here he shows him that if he would do so that which he now suffered would be evidenced to be only the correction of a father wherein he would be happy and should have no cause to complain of it Vers 18. For he maketh sore and bindeth up c. That is he layeth not affliction upon men to hurt them but wounds as a Surgeon
all mankind every mothers child none excepted according to that Matth. 11.11 Among them that are born of women there hath not risen a greater then Iohn the Baptist and 2. To note what the cause is why man is of such a fading weak and miserable condition to wit because he hath his originall from such a poor weak frail creature as woman is Though man was weakned by sin as well as woman yet because a greater degree of weaknesse was inflicted upon woman as a punishment of sin in regard whereof the Apostle Peter calls the woman the weaker vessel 1 Pet. 3.7 therefore mans being born of a woman is made the chief ground of mans frailty having his descent from one who being defiled with sin lyeth under the curse of bearing so many weaknesses and sorrows no marvell though he be born a poor weak helplesse creature few of daies and full of trouble Now this which Iob here saith of the frailty and misery of man he speaks it as in reference to himself thereby still to imply that he was fitter to be an object of pity and compassion then of such fury and indignation as God had shown against him Vers 3. And doest thou open thine eyes upon such an one c. Though these words may be taken in a generall sense to wit that it was much that God should vouchsafe to look towards such a poor base wretch as man is either by way of favour to watch over him for his preservation and to provide for him or in any other respect and therefore some understand it thus that he acknowledged it a singular favour that so miserable a wretch as he was should be admitted to stand and plead his cause before him to which also they apply the following clause and bringest me into judgement with thee yet considering both what went before and what follows after it is more likely that Iob speaks here of Gods opening his eyes upon him to search into his sins and to see how he might punish him for his transgressions for as men are said to wink at a man when they will not take notice of what he hath done amisse that they might punish him for it so they may be said to open their eyes upon a man when they set themselves strictly to enquire into their offences and to bring them into judgement and accordingly the meaning of these words seems to be this that it was strange that God should think such a poor despicable creature as man is worthy his anger or that he should so farre mind him as to take vengeance on him for his sins Vers 4. Who can bring a clean thing out of an unclean not one That is there is not one born of sinfull parents after the manner of men but he must needs be sinfull as they are or not one who can any way procure that he that is born of parents polluted with originall sin should not himself be polluted and unclean yea and it may referre to mens actions too that a man unclean by nature cannot bring forth any clean thing that is any clean action what sinfull man doth must needs be sinfull Now this Iob adds 1. To abase himself and to make his heart stoop under the severity of Gods proceedings with him since being so unclean it was no wonder though the most holy God should lay his hand so heavy upon him and 2. To intimate that though God might most justly condemne such a filthy wretch as he was if he should examine him according to the rigour of his righteous judgement and by this implyed confession of his spirituall uncleannesse he did covertly condemne his friends who charged him with saying that he was perfectly righteous and pure from sin yet considering this was the inevitable condition of all men who must needs be sinfull because they came out of the loins of sinfull parents therefore he hoped and desired that God would take compassion of him and not deal in such extremity with him Vers 5. Seeing his daies are determined c. This plea of Iobs is much like that of the Psalmist Psal 89.46 47. Shall thy wrath burn like fire Remember how short my time is c. to wit that since God had appointed that man should die as the just reward of his sins and had determined the set time of his death which could not be farre off he would therefore let that suffice and not make that little time he had to live so extremely irksome with insupportable miseries which is that he desires in the following verse Vers 6. Turn from him that he may rest c. An expression much like that chap. 7.19 How long wilt thou not depart from him as if he had said Mark not so strictly what he is or what he hath done meddle not with him but let him be quiet take off thine heavy hand and let him spend his daies peaceably without molestation till he shall accomplish as an hireling his daies that is till he hath finished the time appointed him for his living here to serve thee in his generation which being as the daies of an hireling full of hard travell and sorrow his coming to the period thereof must needs be welcome and acceptable to him See the Note chap. 7.2 Vers 7. For there is hope of a tree if it be cut down c. The plea he useth here is this If it were possible for a man after death to live again here in this world as a tree cut down will sprout up again the hope that his life then might be more comfortable would enable him the more patiently to bear his present sufferings But alas there is no hope of this A tree indeed though it be felled down to the ground yet may sprout out with fresh tender branches again Vers 8. Though the root thereof wax old in the earth and the stock thereof die in the ground That is though the root through age be in a manner withered and shrunk and no sign of life appear in the stock Vers 9. Yet through the sent of water it will bud and spring forth boughs like a plant That is like a young tree newly planted As for that expression through the sent of water it will bud either thereby he intended to shew by what means the roots of such a tree may be as it were revived again to wit that if it be watered it will bud forth a-fresh or else it is used to shew how little a thing will cause it to sprout out again to wit that if any moisture comes but near it if it doe as it were but smell the waters it will suck in moisture and sap and grow up with new tender branches Vers 10. But man dieth and wasteth away yea man giveth up the ghost and where is he As if he should have said there 's no hope of his living again here in this world concerning which see the Note chap. 7.9 Indeed in the severall tearms that are here
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
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
therefore in a poeticall manner he speaks to the gates of the Temple calling them everlasting doors because the Ark that had been often removed from one place to another was now in the Temple to continue for ever according to that Psal 132.14 This is my rest for ever c. see also the Note 1 Kings 9.3 And by speaking to the gates to lift up themselves either first he may mean the building of them up Lift up your heads O ye gates that is Be ye built up that the Lord of glory in his Ark may enter into you or secondly the lifting up of the upper posts of the gates as if he had said Raise up and enlarge yourselves and become greater then you are because the great King of Glory is to enter in by you alluding to the custome of opening the gates of a house or city to the widest when some great Prince is to come in or thirdly the lifting up of their heads in a way of glorying and rejoycing as if he had said Triumph and rejoyce O ye gates thereby the better to set forth the solemnity and joy of the Arks removall into the Temple But secondly Doubtlesse under this type 1. he speaks to the Church the true spirituall Temple desiring that this Temple may be built up and that at her doors which are called everlasting because the Church shall continue for ever the Lord Christ the Lord of glory 1 Cor. 2.8 may be entertained with joy as their Lord and King and so he may enter and rule as king amongst them 2. to Christians the particular members of the Church or to all men in generall who being converted become the true Temples of the ever-living God 1 Cor. 3.16 at the doors of whose hearts called everlasting doors because they shall live for ever he knocks to have entrance Rev. 3.20 exhorting them to lift up their heads that is to raise up their hearts from all earthly things and to prepare them by faith that God in Christ the Lord of glory and by whose merits all his members are glorified may enter in and dwell and rule in their hearts by faith 3. as some conceive to Princes and Magistrates exhorting them to let in the Lord Christ and the Gospel and kingdome of Christ into their kingdomes and common-wealths expressing this in these tearms Lift up your heads O ye gates c. either as alluding to the custome of Magistrates sitting in the gates in those times when they judged the people or because of the great power that such men usually have either to let in or to keep out the profession of the Christian religion amongst the people and 4. to the gates of Gods holy Temple in heaven calling upon them with all joy to entertain the Lord Christ when he should after the accomplishment of the work of mans Redemption triumphantly ascend into heaven and so in these words Lift up your heads O ye gates c. there may be an allusion to those triumphall Arches which used to be set up for the entertainment of great Conquerours Vers 8. Who is this king of glory c. These words must be taken as a question propounded by David either in his own name as if he should have said But who now is this king of glory that I speak of that so he might take occasion to extoll this king of glory and shew what reason there was why they should gladly receive him or in the name of some other that might move this question as if he should have said But now if any one shall demand of me Who is this king of glory I answer the Lord strong and mighty c. I know many Expositours take them to be the supposed reply of those that were spoken to in that foregoing figurative expression Lift up your heads O ye gates c. and accordingly they conceive that this reply is made either by way of scorning and despising Christ as if they should have said What is this your glorious king that we should submit to him or else by way of desiring to be informed and satisfied concerning Christ yea they that understand the former verse of Christs ascension into heaven take these words as the reply of the Angels admiring that one clothed with a humane body should ascend above the heavens and enter in as the Lord of that Jerusalem But that which is first said of this seems most probable And however that which is answered The Lord strong and mighty the Lord mighty in battel plainly imports that it was he who being of infinite power was able to destroy those that would not submit to him and to protect his people against all their enemies both temporall and spirituall and to make them victorious over them all and it may have speciall reference to Christs conquest over Hell and death when after his Resurrection he ascended triumphantly into heaven Vers 10. The Lord of hosts c. See the Note Gen. 2.1 PSALM XXV Vers 1. UNto thee O Lord do I lift up my soul That is In thee only do I trust and hope and my hearts desire for help and comfort is only towards thee and with much eagernesse doth expect good from thee In the Hebrew this Psalm is so composed that we have all the letters of the Hebrew Alphabet one after another in the first letter of every verse except only in two or three verses and that as we may probably conceive that being a Psalm of singular excellency and speciall use it might by this help be the better remembred The like elegancy there is in the 34 37 111 112 119 and 145 Psalms Vers 2. I trust in thee let me not be ashamed To wit as they use to be that when they have hoped for any thing with great confidence and have boasted of their hope yet at last have been disappointed Vers 3. Yea let none that wait on thee be ashamed c. To wit neither by their own disappointments nor mine For this last some adde because if he should fail of his hopes he knew this would be a great discouragement to others that waited to see what the issue of Gods dealings with him would be Let them be ashamed which transgresse without cause that is that causlesly afflict and trouble me and oppose me in the businesse of the kingdome promised me see the Note Psal 7.3 Yet some conceive that by them which transgresse without cause is meant those that out of distrust do causlesly fall away from God and others understand it of all wicked men whatsoever all sin against God being in true judgement altogether unreasonable and causlesse But the first Exposition is the best Vers 4. Shew me thy waies O Lord c. That is the waies wherein thou hast appointed thy people to walk Or Shew me thy waies that is the waies thou usest to take with thy children as namely how gracious thou art unto them though thou dost usually afflict them how faithfull in
performing all thy promises to them that so I may quietly rest upon thee and may not through impatience or desire of revenge doe any thing to displease thee And indeed if we understand these words in the first sense of Gods teaching him to walk in the waies of his commandments it is probable that in desiring that he had respect chiefly to the distresse he was in that he might not thereby be drawn to doe any thing that was evil as men in adversity are prone to doe Vers 5. Lead me in thy truth and teach me c. Many severall Expositions are given of these words as Lead me in thy truth c. that is carry me with constant assurance and trust to rest on thy promises thy truth and faithfulnesse or Cause me to be true and faithfull as thou art c. But I conceive this is the same in effect with that Psal 5.8 Lead me O Lord in thy righteousnesse concerning which see the Note there Vers 6. Remember O Lord thy tender mercies and thy loving kindnesses for they have been ever of old To wit to me even from my first conception and towards all thine from the beginning of the world yea from all eternity in that God set his love upon his 2 Tim. 1.9 before the world began And thus doth David secretly comfort himself by pressing this as knowing that the Lord was unchangeable even the same still that he had ever been Vers 7. Remember not the sins of my youth nor my transgressions c. To wit such as I have run into in my riper years For by mentioning the sins of his youth in the first branch David intended not to imply that he had not sinned since that time or that he had no cause to be troubled for any sins but those of his youth but rather hereby he sought to humble himself before God that from his youth he had provoked God many wayes and that if he should deal with him according to the rigour of his justice he might charge upon him not only the sins he had more lately committed but all his evil deeds even from his youth unto that time and therefore he adds according to thy mercy remember thou me for thy goodnesse sake O Lord that is moved thereto by thine own goodnesse or to declare and make known thy goodnesse Vers 8. Good and upright is the Lord c. That is gracious and faithfull really intending and faithfully performing whatever he hath promised therefore will he teach sinners in the way for which see the Note before vers 4. Vers 9. The meek will he guide in judgement Who are meant by the meek see in the Note Psal 22.26 And for that which is said that God will guide them in judgement the meaning may be either that God will so direct them that they shall walk judiciously or in a right manner ordering all their affairs with wisedome and mature judgement or that God in judgement that is in great wisedome and provident care will guide them having in all things a fatherly respect to their weaknesse and profit Vers 10. All the paths of the Lord are mercy and truth to them that keep his covenant and his Testimonies That is his Commandments see the Note Exod. 25.16 which by Covenant the people of God are bound evangelically to keep Now to such it is said that all the paths of the Lord are mercy and truth that is all that God doth to them is done in mercy and faithfulnesse yea such see and acknowledge that there is mercy and truth in all the dispensations of Gods providence towards them Yet some here also by the paths of the Lord understand those that he hath appointed us to walk in and so make the meaning to be that all that God hath appointed his people to doe is for their good and out of mercy and faithfulnesse to them it is injoyned them Vers 11. For thy names sake O Lord pardon mine iniquity for it is great This last clause for it is great is not added as a reason to move God to pardon his iniquity for properly and in it self the greatnesse of sin is an argument why God should punish rather then why God should pardon but rather it is added as a reason why he did so earnestly beg pardon of God namely because his iniquity was great and therefore was the liker to endanger him and lay the more heavy upon his conscience as if a sick man should say to his Physician Help me I beseech you for I am very sick or as a reason why he pleaded that God would pardon him for his names sake that is of his own goodnesse and for his own glory see the Note 1 Sam. 12.12 namely because his sin was so great that nothing but Gods free grace and infinite mercy could give him hope of pardon Yet withall it is true that where the party begging pardon doth truly repent and believe even the alledging of the greatnesse of a mans sin may have some force of an argument to move God to pardon because the glory of Gods mercy and grace is hereby the more magnified according to that of the Apostle Rom. 5.20 where sin abounded grace did much more abound However by the iniquity which he saith was great may be meant some particular greater sin which lay sore upon his conscience or his sins in generall collectively considered Vers 12. What man is he that feareth the Lord c. This question may imply the paucity of those that truly fear God and withall their wonderfull happinesse What man is he that feareth the Lord as if he had said There are not many such but oh great is the happinesse of that man that doth thus fear God! At least this question implyes how universally true that which he saith is concerning those that fear the Lord What man is he that feareth the Lord as if he should say Whoever he be that doth this him shall he teach in the way that he shall chuse that is he shall be taught of God in the way that God himself doth prescribe or approve or rather God shall direct him what way to chuse in all his businesses and streights whatsoever he shall not be left to his own choice but God shall direct him what way to chuse Vers 13. His soul shall dwell at ease The man that lives in a prosperous condition is said to live at ease see the Note Job 12.5 and accordingly the meaning of these words is that he that feareth the Lord shall long enjoy plenty of all blessings temporall and spirituall even to the full content and ease of his mind and after that eternal rest and joy in heaven And indeed though the righteous be often much afflicted which their not fearing God as they ought to doe may bring upon them and have not all things as they would themselves yet in regard of the inward sweet content of their minds they may be well said to dwell at ease
deliver a dark saying not because of the obscurity of the expressions wherein he meant to deliver it as is evident by that expression he useth I will open my dark saying but to imply that the things he meant to speak of were deep and profound mysteries and such as to naturall men would be dark riddles such as is that which followes in the next verse that a good man hath no cause to be afraid in the day of distresse and trouble c. So that the drift of the whole verse is to shew how deep and weighty the things were of which he intended to speak Vers 5. Wherefore should I fear in the dayes of evil when the iniquity of my heels shall compasse me about This is that parable and dark saying which in the foregoing verse he promised to entreat of in this Psalm and because he had said that he would encline his own eare to hear what he delivered for the instruction of others he propounds that which he meant to deliver in his own person though he intended it should be received as a common truth which might likewise be applyed to any other of Gods faithfull servants wherefore should I fear in the dayes of evil c. 1. By fearing here may be meant a mans being terrified at the apprehension of any approaching evil or a mans being dismayed or discouraged at any thing that seems strange or unreasonable to him according to that vers 16. Be not thou afraid when one is made rich c. 2. By the daies of evil may be meant either the daies of any affliction or distresse or persecution or the time of old age or death or as some would have it the day of judgement 3. By the iniquity of his heels is meant either the iniquity of his own waies and works the sinfull courses wherein he had walked and some limit it also to those unjust waies whereby he had supplanted others and caused them to fall according to that Joh. 13.18 He that eateth bread with me hath lift up his heel against me and consequently the punishments which his evil deeds would bring upon him or else the iniquity of his adversaries in persecuting and pursuing him close at his heels or in laying snares to intangle him Now accordingly may these words be severall waies expounded Wherefore should I fear in the daies of evil when the iniquity of my heels shall compasse me about that is Wherefore should I doe any thing to make my self rich and great in the world or to help my self in any streights I fall into which should afterwards overwhelm me with fear in the daies of Gods wrath when the punishment of the evil I have done shall encompasse and insnare me or pursue and overtake me or 2. Wherefore should I suffer my heart to sink with fear in the daies of any distresse that befalls me or when sicknesse and death shall surprize me whch I may well look upon as the fruits of mine own iniquities as if he should have said There is no cause why I should fear in such times of calamity and distresse yea though they were mine own iniquities that brought me to be insnared and compassed herewith And the reason of this is given afterwards vers 15. to wit because he was assured of Gods love to him and that God would in due time deliver him from all his troubles yea even from the power of death it self which wicked ungodly men could not expect But God saith he will redeem my soul from the power of the grave for he shall receive me Or 3. thus which I like the best wherefore should I fear in the daies of evil c that is when wickednesse reigns and ungodly men rage seeking to insnare me and pursue me at the heels when I am pressed or compassed about with afflictions and calamities publick or private there is no cause why I should be dejected with fear and that because as is expressed in the following part of the Psalm whilst mine enemies trust in outward perishing things I trust in the Lord who though he may suffer wicked men to persecute his righteous servants for a time and that perhaps by way of correcting them for their iniquities yet in due time he will not fail to deliver them and to break the pride of their great enemies This I conceive is the best exposition of the words only I may adde that some conceive it is death which he tearms here the iniquity of his heels and that because to Christ and his members death is indeed no more but the bruising of their heel Gen. 3.15 1 Cor. 15.55 57. Vers 6. They that trust in their wealth and boast c. This is added as a reason of that which was implyed in the foregoing verse why the children of God should not doe any thing to enrich themselves that should afterwards expose them to the fears which usually follow a guilty conscience in the daies of evil or why they ought not to be dismayed and troubled at the prosperity of wicked men or to be afraid in the daies of adversity when ungodly great men do persecute and oppresse them namely because riches are such vain things and so unable to help those that have them in greatest abundance in the daies of evil They that trust in their wealth to wit as thinking themselves sufficiently defended thereby and so securely despising the judgements of God and undertaking in a manner whatever they please in the confidence of their great wealth and so they that boast themselves in the multitude of their riches that is that are puft up with their great estates as if they had gotten all by their own policies and labour c. and so live in all pomp pride and excesse despising and wronging others alas they trust and glory in a vain shadow that can doe them no good in an evil day and they that fear their greatnesse are indeed afraid of a shadow as is expressed in the following verses Vers 7. None of them can by any means redeem his brother c. To wit from dying as is expressed vers 9 or from the power of death when he is dead by procuring that he may be restored to life again And if a man cannot doe this for his brother much lesse can he doe it for himself Vers 8. For the redemption of their soul is precious and it ceaseth for ever That is Their soul is so precious that nothing can be given of sufficient value for the ransome of it and therefore there can never be any way found to redeem it Vers 10. For he seeth that wise men die likewise the fool and the brutish person perish c. Some by wise men here understand those that have so much understanding as to make use of their wealth and by the fool and the brutish person such as defraud themselves of the comfort they might take in their riches and only hord up wealth that they may leave it to others others
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
assistance and therefore observable it is that Solomon saith not that the preparations of the heart are from man but in man and from the Lord. Yea if we should conceive that in the first clause the word are was to be understood as some translate it The preparations of the heart are in man but the answer of the tongue is from the Lord the meaning can be no more but this that when men have meditated in their hearts both what they will speak how and in what order they will speak it and so there are in their minds whole armies as it were of thoughts marshalled in order as in battel-array which the Hebrew word that we translate preparations or disposings doth clearly signify yet shall they for all this be no farther able to expresse themselves then as God shall enable them give them utterance nor shall they alwaies speak what they purposed but what God shall cause them to speak a multitude of thoughts they may have in their minds but without God they shall not be able to utter a word Vers 2. All the waies of a man are clean in his own eyes c. See the Note chap. 14.12 but the Lord weigheth the spirits that is he doth exactly know observe the souls hearts of men what their intentions the affections and dispositions of their minds are whether their hearts be purged by faith or no whether they be pure and sincere or profane and hypocriticall and so he discovers how vainly they deceive themselves and so condemns that which to them seems right Vers 3. Commit thy works unto the Lord c. To wit by taking direction from his word aiming in all things at his glory but see the Notes Psal 37.5 and 55.22 and thy thoughts shall be established that is thou shalt enjoy a sweet settlement tranquillity in thy thoughts and spirit or thy purposes desires shall be accomplished thy heart being confirmed with chearfulnesse to proceed on in those waies which shall be most effectuall for the accomplishment of them Vers 4. The Lord hath made all things for himself c. That is for his own glory and there are some that under these words comprehend not only Gods work of Creation but also the works of his continuall Providence to wit that he doeth all things for his own glory yea even the wicked for the day of evil that is say some Expositours that he might use them as his instruments for the punishment of others or rather that he might glorify himself by the manifestation of his justice in their deserved destruction The wicked both angels men were not created wicked by God but were made so by themselves yet God foreseeing what they would be made them that his glory might be advanced by their ruine whilest they continually doe what they can to dishonour him and to oppose his glory Vers 5. Every one that is proud in heart c. Not every one that hath pride in his heart but every one in whose heart pride rules reigns yea though he shew it not outwardly as many do is an abomination to the Lord to wit though outwardly he lives in never so gallant a condition and so God seems to give him all things according to his own hearts desire though hand joyn in hand he shall not be unpunished see the Note chap. 11.21 Vers 6. By mercy and truth iniquity is purged c. First Most of our best Expositours understand this of Gods mercy truth to wit that by Gods free grace in Christ and by his faithfull performance of the promises that he hath made to his people in him namely when they doe what he hath required of them in those his promises all the sins they have committed are perfectly expiated pardoned And indeed these words mercy truth are frequently thus taken in the Scripture as before chap. 14.22 2 Sam. 15.20 and in divers other places Again 2. many others understand it of mercy and truth in the people of God meaning by mercy and truth true mercifulnesse or mercifulnesse all justice and truth in mens dealing or mercy the profession and belief of Gods saving truth and that hereby iniquity is said to be purged not because these are the meritorious cause of purging men from their sins but either 1. because these are tokens and evidences of those whose sins are pardoned or 2. because these things do many times procure from God a remitting of temporall punishments as Ahabs humiliation did for him 1 Kings 21.19 3. because mercy and truth that is true faith working by love charity are the means of giving us an interest in that bloud of the Mediatour whereby our sins are purged So that the drift of these words they say is to shew that in all the sacrifices which were in those times offered for the purging away of sins God did not so much regard the pomp of their sacrifices and outward ceremoniall worship whereon the most of men did wholly rely as the spirituall graces of mercy and truth in those that offered them Both these Expositions I conceive are safe though the first seems to me the clearest And then accordingly for the second clause and by the fear of the Lord men depart from evil that is they avoid it or abandon it for the time to come the drift of that must be to shew either that when God of his mercy and truth doth acquit men from their sins it is upon condition that they return not to those sins again but that thenceforth they should fear God and serve him in holinesse and righteousnesse all the daies of their lives or else that as mercy and truth do clear us from sins already committed so the fear of the Lord preserveth us from sin for the time to come Vers 7. When a mans waies please the Lord he maketh his very enemies to be at peace with him To wit by over ruling their hearts so that though they hate him yet they shall not seek to hurt him or by inclining their hearts to love him and to doe him good or else by bringing things on either side to that passe that his enemies shall be in policy glad to seek to be at peace with him So that if by endeavouring to do that which may please God we provoke men to displeasure against us it matters not God can easily help this Vers 8. Better is little with righteousnesse c. To wit when the man that enjoyeth it is righteous and his little estate hath been gotten righteously then great revenues without right see the Notes chap. 15.16 and Psal 37.16 Vers 9. A mans heart deviseth his way c. That is whether he will goe or what he will doe but the Lord directeth his steps that is he connot take a step without Gods assistance he shall neither do nor effect any thing but according to the will and providence of God But see the Note above vers
he shall abound with blessings see the Note chap. 11.25 Vers 26. He that trusteth in his own heart is a fool c. That is He that relyeth upon his own corrupt wisdome and reason see the Note chap. 3.5 or upon his own strength and abilities any way and so despiseth the counsell of others yea never minds the counsell and direction of God in his word but doeth whatever seemeth good in his own eyes and confidently rusheth into any temptation and danger he is a proud presumptuous fool and shall surely fall into many errours and desperate inevitable miseries as is implyed from the following opposite clause but whoso walketh wisely that is warily and advisedly and according to the rule of Gods word and the counsell of wise men and that having no confidence in himself trusteth in God and in all things seeketh to God for a blessing he shall be delivered to wit out of all those dangers wherein otherwise he might have perished Vers 27. He that giveth unto the poor shall not lack but he that hideth his eyes shall have many a curse That is The poor people shall lade him with imprecations and God shall poure forth manifold plagues and miseries upon him Vers 28. When the wicked rise men hide themselves c. To wit by flying their countrey or concealing themselves in secret places that either to avoid the tyranny of such Rulers or else to decline those publick judgements which God is wont to bring upon people in such corrupt times see the Note above vers 12. Yet if we understand the first clause of the righteous only then the meaning may be that in such times there are but few righteous men to be found and that because all in a manner follow the example of their wicked rulers But when they perish the righteous encrease to wit not only because those that before lay hid do then appear again but also because many others are wonne into the waies of righteousnesse by their counsell and example yea also by observing the judgements that are fallen upon their wicked rulers and by the encouragement and good example they have from those good rulers that succeed in their room CHAP. XXIX Vers 2. WHen the righteous are in authority the people rejoyce c. It may be read also When the righteous are encreased but this is included in the other for where the righteous are in authority the number of the righteous amongst the people will then encrease see the Notes chap. 11.10 28.12 28. But where the wicked beareth rule the people mourn that is though it may be they dare not openly complain yet at least they secretly sigh and mourn to wit not only because such rulers are usually great oppressours but also because the people for want of good order are then fearlesly injurious one to another running into all kind of wickednesse do cast themselves headlong into the pit of destruction and because the Lord also doth usually then plague such a people with manifold judgements Vers 3. Whoso loveth wisdome rejoyceth his father c. See the Notes chap. 10.1 15.20 The love of wisdome is here opposed to the love of harlots as appears by the following clause but he that keepth company with harlots spendeth his substance See the Note chap. 5.9 Vers 4. The king by judgement stablisheth the land c. That is by administring justice equally to all he settleth both his kingdome and people in a safe and flourishing condition but he that receiveth gifts that is the king that taketh bribes whether it be for the putting of men into places of magistracy or for the perverting of justice by acquitting the guilty or condemning the innocent overthroweth it to wit 1. because by such hope of impunity men will be encouraged in their injurious dealings and in all kind of wickednesse which often proves the ruine of kingdomes 2. because the people do hereupon become mutinous and 3. because such injustice will however provoke God to destroy a people That which is translated he that receiveth gifts is in the Original a man of oblations and accordingly some understand this of sacrilegious Princes that seize upon those things which have been given to God And some Expositours conceive also that because Solomon saith not a king that receiveth gifts but he that receiveth gifts this is to imply either that such an one deserveth not the name of a king or that bribe-taking overthroweth kingdomes whether it be done by the king himself or by his subordinate officers Vers 5. A man that flattereth his neighbour spreadeth a net for his feet The meaning is either 1. that flatterers are so far from being friends that they are no better then deadly enemies in that they doe that to those they flatter which is all one in effect as if they lay in wait to take away their lives to wit because by flattering them in their vices for which they should reprove them they encourage them to run on in those waies of perdition by extolling them above measure they puff them up with damnable pride self-conceit or 2. that what-ever flatterers may pretend their aime is always thereby to beguile deceive those they flatter so to ensnare them bring them into some danger or to get them into their power to make a prey of them according to that of the prophet Mic. 7.2 they all lye in wait for bloud they hunt every man his brother with a net Vers 6. In the transgression of an evil man there is a snare c. That is though he may promise himself safety and content in his wicked way yet it will bring judgements terrours of conscience upon him see the Notes Deut. 7.16 Prov. 5.22 11.5 6. 12.13 Job 18.7 8 9. so he shall mourn howle which is implyed by the following opposite clause but the righteous doth sing rejoyce to wit because he is at peace with God is free both from such snares from the fear of them knoweth he hath just cause to rejoyce even in his afflictions But some do otherwise understand this Proverb as thus In the transgression of an evil man there is a snare that is he is insnared by the evil he intendeth or doeth to the righteous but the righteous doth sing rejoyce to wit both for his own deliverance Gods just judgement upon the wicked see the Notes chap. 11.10 Psal 58.10 Or thus In the transgression of an evil man there is a snare because he labours to draw others to partake with him in his wickednesse but the righteous is delivered from this snare and so rejoyceth Vers 7. The righteous considereth the cause of the poor c. That is If a man be righteous whether judge or private person though he will not respect the persons of the poor yet he will carefully search into the justice of their cause will accordingly help relieve them
For in much wisdome is much griefe c. To wit 1 Because it cannot be attained without much labour and toile both of body and mind which often impaires such mens health and wasts their spirits and endangers their lives and makes them melancholy and of a sowre and peevish temper 2. Because their knowledge will still be found to be imperfect and uncertain the more they know the more they will discover their own ignorance and how little that is they know in comparison of that which they know not and so still they will be the more eager to search into hidden things and so put themselves upon more and more toile and labour 3. Because the more knowledge a man hath the more he will discover the corruption of mans nature his own and other mens vanity folly madness and misery 4. Because he will find that with no knowledge he hath attained he can reforme this folly and perversness of his own or other mens nature and wayes 5. Because the more knowing men are the more toilsome businesses in the way of teaching and government they shall be put upon 6. Because they shall find that the most learned men are most envied and many times most injuriously dealt with the silliest fooles being usually preferred before them 7. Because the most able men for wisdome and learning do many times erre when they think to do best and are usually disappointed in those designs they have best contrived 8. Because all such learning and knowledge is of a perishing nature when old age comes it usually decayes and to be sure when death seiseth upon men it passeth away is lost and comes to nothing and lastly and especially because he shall certainly find at length that true happiness hereby can never be attained CHAP. II. Vers 1. I Said in my heart c. Having found that happiness was not to be attained by any knowledge of the creature he resolved in the next place to make tryall whether it might be attained by the plentifull fruition and enjoyment of the creature I said in mine heart Goe to now I will proove thee with mirth as if he should have said I did not do this as being transported by the power of suddaine corrupt passions but upon mature advising with my self I deliberately resolved to give my selfe to delights and pleasures to wit by way of tryall whether that would yield me true content and happinesse or no I will prove thee with mirth saith Solomon to himself that is with a merry and voluptuous life therefore enjoy pleasure as if he should have said Afflict not thy selfe any longer with the toilesome study and endeavour for learning and knowledge but take thy fill of all lawfull pleasure and delight in earthly things So that for the understanding of this we must consider that surely Solomon being so wise and good man as he was did not intend hereby that he would give up himselfe to brutish sensual pleasure without any regard of reason religion or honesty but only that he would endeavour to give himselfe all content in all such delights as might be seemly for a man It cannot indeed be denied but that even these might carry him too farre and make him too much forget both God and himselfe But yet by the sequele of the Chapter it is evident that he meant to goe no further in these things then might stand with wisdome and piety And yet we see that even upon this course of his he at last passeth this censure and behold this also is vanity that is there is no true tranquility nor happinesse to be found in these things and that because such delights do never satisfie men usually men are cloyed with them or at least there is some mixture of sorrow in them and besides they are commonly the cause of much sin and misery and so are of short continuance and end in sorrow see Pro. 14.13 and then a little misery and sorrow makes men forget all their former pleasures Ver. 2. I said of laughter It is mad c. That is I said of all excessive pleasure when a man gives up himselfe to it and makes it his businesse to live a merry and voluptuous life that it made men frantick or that it is no better then madnesse or that it argues a man to be mad to wit 1 because in such excesse of mirth men are usually transported beyond all bounds of moderation even to the doing of those things which are unreasonable and which argue much vanity levity and incomposednesse of judgement in those that do them 2 because it is no better then madnesse for men to seeke for happinesse in such base such light and foolish things as carnal pleasures are things of such short continuance and that do so usually end in sin and sorrow and 3 Because for men to be so merry and joviall considering the misery of all men by nature and the many dangers they are alwayes subject to may well be deemed madnesse And indeed it is likely that the ground of Solomons using this expression was because distracted men are oft given to much laughter yea even then when they are in burning fevers and other dangerous sicknesses And then for the next clause And of mirth What doth it I conceive it is another way of expressing the same thing to wit that such a merry voluptuous life did bring to a man no true profit at all What doth it saith Solomon as if he should have said It doth a man no good in the world Or It doth a man hurt rather then any good they that live such a kind of life they doe but make fooles of themselves But now some hold that the first clause is meant of immoderate rejoycing expressed outwardly in laughter and such like jollity and the second of a free and frolick temper of heart and spirit Ver. 3. I sought in mine heart to give my selfe unto wine c. Some of our best Expositors as farre ar I can discern their meaning doe hold that in the two foregoing verses Solomon related how at first from the study of wisdome he betook himselfe to live wholly in jollity and pleasure without minding any thing else and how he found that to be meere vanity folly and madnesse and that now in this and the following verses he relates how hereupon he resolved upon another course which was that seeing neither the alone austere search after wisdome nor the alone giving up himselfe to a voluptuous life would yield him that happinesse and full contentation in this life which he sought after he would now try a middle course prudentially to temper wisdome and pleasure together so to mind the study of wisdome as withall to allay the bitterness thereof with a free use of all worldly delights and pleasures and so to order himselfe in the way of his delights and pleasures according to the directions of wisdome as not to be dissolute and excessive therein but to keep within the bounds
following clause and the patient in spirit is better then the proud in spirit if understood of patience in bearing reproofes doth well suite with this Exposition 3. It is thus also in regard of the commendable wayes and endeavours of men The end there is better then the beginning both because perseverance is that which crownes every good action It is an easie matter to begin well but all is to no purpose except men hold out unto the end and likewise because the beginnings in such cases may be difficult and painful and encountred with many discouragements as it is in the study of learning in all noble and vertuous enterprizes in the bearing of afflictions and such like but then the end is fruitful and pleasing and makes abundant amends for all that was at first endured But the main scope of Solomon in these words is to prescribe Moderation of minde and patience to men as the best remedies against those evils hinted in the foregoing verse As namely 1. the madnesse of oppressors and 2. the rage and fury of those that are oppressed for 1. whereas men that cannot contentedly rely upon Gods provision but resolving that they will enlarge and better their estates do thereupon fall to oppressing of others if they would consider the end and issue of things to wit that though God gives but little to men at first yet when they quietly waite upon him he doth many times at last advance them to great estates and that on the other side he doth alwayes severely punish oppressors and deliver those at last that are oppressed by them this would cure the madnesse of oppressors and make them moderate their greedy desires after outward things and teach them quietly to submit to the providence of God and secondly If men that are impatient because of oppressors would consider that God doth alwayes order the confusions and miseries wherewith such men fill the world to end in the glory of his name and the good of his poor oppressed people so that frequently oppressors do at last pay dearly for their cruelties and they on the other side that sowe in tears do reap in joy this would make men patient in times of greatest oppression and hereto agreeth the following clause where in stead of saying and the patient in spirit is better then the hasty in spirit he saith and the patient in spirit is better then the proud in spirit because pride is the root whence all impatience doth spring both that when men cannot endure any wrong or injury and that also when men cannot stay Gods leasure nor quietly expect the issue of things but if all goes not with them presently according to their desires they will bribe or oppresse or do any other evil wherewith they can hope to bring about their purposes Vers 9. Be not hasty in thy spirit to be angry c. To wit because of the oppression and injustice that thou seest in the world or because of any injuries that are done thee or the prosperity of those that are oppressors and injurious for anger resteth in the bosome of fools that is such angry persons are certainly fools and that not only because such anger bereaves men of reason and wisdom and maketh them behave themselves foolishly many severall wayes but also because it is a sure evidence of fools See the Notes Pro. 14.17.29 27 3. The fools heart is the proper and peculiar place where anger is to be found yea constantly dwelleth there that is the habit of anger abides there though the passions it puts men into may be transient and passe away the fool could not else at all times have it so ready at hand to enrage and inflame him This I conceive is chiefely here intended yet withall this expression of angers resting in the bosom of fools may besides imply that such men are wont to love and cherish and defend their anger or that it is especially the long continuance of anger that proves men to be fools when they suffer the Sun to set upon their wrath as the Apostle speakes Eph. 4.26 Vers 10. Say not thou what is the cause that the former dayes were better thou these c. As if he should have said Do not pretend this for thy impatience Do not vex and afflict thy self grumbling within thy self and by way of repining and murmuring against God complaining continually that things went better and men were better formerly then now for thou doest not enquire wisely concerning this that is It is an act of most egregious folly to trouble thy self about this to wit 1. Because it is not simply the times that make men either good or bad A good man will be good in the worst times as a rose will be a rose though it grow upon a dunghill and a wicked man would have been as he is had he lived in the best times Mat. 23.30.2 Because such querulous persons are usually wont to mind onely the evil of the present times but not the good they enjoy and onely the good of former times and not the evil that did afflict them and this comparing of times together may be well charged with folly The world alwayes was and alwayes will be like it self full of sin and misery and therefore in all ages there have been sad complaints of the evil of their times and thirdly and especially because God governs and orders all things in all times by his providence and men may be sure that God disposeth of all things for the best And therefore when things go ill in mens dayes for them to murmure not considering that the sins of the times are the cause of it is no other but to challenge God for not dispensing things aright and such an expostulation must needs proceed from intollerable foolish pride As therefore it is unquestionable that some ages are worse then others both for the abundance of sins and manifold calamities so also it cannot be denied but that men may lawfully with Godly sorrow and holy zeal bewail the sins and judgements of the times wherein they live only they must not do it in a way of murmuring and impatience but leaving the government of all things to God must quietly submit to the will of God concerning the present times wherein they live and the worse the times are the more carefull they must be to walk holily with God and faithfully to serve him in that their generation Vers 11. Wisdome is good with an inheritance c. Here Solomon enters upon another remedy against the vanities and miseries whereto men are subject here in this life or particularly against the vanity of riches or the vanity of murmuring against the evil of the present times and that is wisdome whereof patience and moderation of minde is a part or at least a necessary effect taking an occasion as it may seem to speak hereof from the last clause of the foregoing verse for thou dost not enquire wisely concerning this wisdome is
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
many times by some extraordinary unusuall and unheard of judgement according to that Esa 28.21 The Lord shall rise up as in mount Perizim he shall be wroth as in the valley of Gibeon that he may doe his work his strange work and bring to passe his act his strange act Vers 4. Doth not he see my waies and count all my steps That is Not one of them can slip by him undiscerned he knows them as exactly as if he numbred them one by one And this concerning Gods seeing all that he did he inserts in this place either first to imply that this made him wonder why God that knew him so throughly should punish him so severely or secondly to shew that in this profession which he made of his purity from all uncleannesse he durst not affirm any untruth since if he should it could not be concealed from God or rather thirdly as a reason why he durst not give way to any lustfull looks or thoughts to wit because though man could take no notice of them yet they could not be concealed from God Vers 5. If I have walked with vanity or if my foot hath hasted to deceit That is If I have walked in any sinfull course and have greedily defrauded those that I have had any dealings with or If I have dealt falsly dissemblingly and deceitfully with any man whatsoever By vanity may be meant any sinfull practice and that because the expectation of men in such courses will prove vain and deceitfull and so it is taken Prov. 13.11 wealth gotten by vanity shall be diminished but most commonly in the Scripture by vanity is meant lying and dissembling when there is no truth in that which men say or doe but all is vain and deceitfull and therefore is vanity and lying so often joyned together in the Scriptures as Psal 4.2 How long will you love vanity and seek after leasing so also Prov. 30.8 and in many other places Vers 6. Let me be weighed in an even ballance that God may know mine integrity By being weighed in an even ballance he means his being tryed justly to wit whether his dealings with men had not been just according to the word and revealed will of God which is the ballance of the sanctuary the only sure rule to discover what is just and what is unjust or whether his punishments were not greater then his offences had been So that his drift is to professe that he desired to be throughly tryed so it might be done justly to wit by God and not by man of whose unjust censures he had too much experience Vers 7. If my step hath turned out of the way c. That is If upon tryall it be found that I have lived wickedly and dealt unjustly with men and mine heart walked after mine eyes that is if I have coveted that which I saw of another mans which is called the lust of the eyes 1 John 2.16 and if any blot hath cleaved to my hands that is if I have run on in any sinfull practice or if I have greedily gotten and unjustly kept any thing by any base unwarrantable way And observable it is that in that last clause he speaks of such filthy lucre as of pitch or some such thing that will soon cleave to and defile the hands of him that toucheth it Some Expositours I know limit this which is here said to his carriage of himself in the place of a magistrate If my step hath turned out of the way that is If I have perverted justice and mine heart hath walked after mine eyes that is if I have had any respect to persons and if any blot hath cleaved to my hands that is if I have taken any bribe But the more generall Exposition I judge the best And yet we must not think that Job intended hereby to clear himself of all sin as if he had never stepped awry for the resolving whereof see the Note chap. 16.17 Vers 8. Then let me sow and let another reap yea let my off-spring be rooted out This last clause seems to be added because it is usually to make their posterity rich and great that men seek gain to themselves in unjust waâ—es which if I have done saith Job it were just that I should have none to inherit what I have gotten But may some say Job had now no children I answer this might be meant of his childrens children or of rooting out his children hereafter if he should have any or the meaning may be only this that if he had never so great a posterity it were just with God to root them all out Vers 9. If mine heart have been deceived by a woman c. That is If I have been wonne by any woman to commit uncleannesse with her even when she may have used all the art she had to entice and entangle me as by her beauty by her wanton flattering words which drop as an honey-comb Prov. 5.3 by her lascivious behaviour or any other of those wicked arts for which the heart of the whorish woman is said to be as snares and nets Eccles 7.26 Vers 10. Then let my wise grind unto another c. That is Let her become a bond-slave to some other man and be put by him to grind in a mill concerning which see the Note Exod. 11.5 or rather Let me be paid in the same kind let my wife commit adultery with another man yea let her be a common whore to many which also the following clause expresseth more clearly and let others bow down upon her as a mill that for hire receives and grinds the corn of all comers For indeed this phrase of grinding is a modest expression of that act of uncleannesse and so we find it used in other writers as in that of Horace alienas Permolere uxores Vers 12. For it is a fire that consumeth to destruction c. Some Expositours understand this thus that the adultery of the wife doth kindle in her husband such fury and wrath that as a fire it breaketh forth to the destruction of her and all that belong to her of which see what Solomon saith Prov 6.34 35. But the words plainly shew that he speaks of the sin of adultery to wit that as it is as a fire in regard of its burning concupiscence so also as a fire it consumes all a man hath by reason of the wrath of God which usually pursues them that are guilty of it though men wink at it it consumes a mans health wealth body and soul and makes him burn at last in hell fire unto eternity and then because God usually punisheth this sin more particularly by cutting off the adulterers posterity therefore he addes the last words and would root out all mine encrease Vers 13. If I did despise the cause of my man-servant or of my maid-servant when they contended with me His meaning is that though he might have stopped their mouths with stripes yet he gave them free liberty to
speak for themselves yea perhaps sometimes when they contended with him too malapertly answering again which is a sin in servants Tit. 2.9 Now this was in Job the clearer proof both of his innocency and gentlenesse if to his servants much more to others because in those times their servants were usually perpetuall bond-slaves and both they and all that they had were so their masters that they might doe what they pleased to them even to the taking away of their lives and there was no calling them to an account for it Vers 14. What then shall I doe when God riseth up c. As if he should have said God is no respecter of persons he is farre more above me then I could be above my meanest servant and more power he hath over me to crush me then I could have over them to oppresse and crush them now therefore though man should never question me for this yet when God riseth up to wit to call me to an account and to punish me for dealing so harshly with my servant when he visiteth me namely at the time when he brings any great calamity upon me at the hour of death or at the day of judgement what then shall I doe that is how should I carry my self towards God I should not dare to look him in the face I should be afraid to appear in his presence at least I should not know what to answer him not being able any way to excuse myself nor knowing why God should hear me when I have formerly refused to hear my servants See Ephes 6.9 and Col. 4.1 Vers 15. Did not he that made me in the womb make him and did not one fashion us in the womb Here he affirms first that his servant was Gods creature as well as he the same God made them both secondly that his servant was a man a reasonable creature as well as he they were both of the same nature and he was therefore a mortall creature no lesse then his servant and thirdly that he and his servant were made after the same manner and fashioned in the same mold and so were descended of the same stock Which two last some conceive are more fully expressed if we read the last clause as it is in the margin of our Bibles and did he not fashion us in one womb But however the drift of the words is to imply that there was no cause therefore why he should tyrannize over his servant or that if he should so doe he that made them both would plead the cause of his servant Vers 16. If I have withheld the poor from their desire c. To wit by detaining their pledge or any thing else unjustly from them or by refusing to grant them any thing they desired of me or which I knew they desired though out of modesty they did not ask it As for that which is added in the next clause concerning the failing of the widows eyes who indeed are apt to marre their eyes with weeping see the Note chap. 11.20 Vers 17. Or have eaten my morsell alone and the fatherlesse hath not eaten thereof That is If I have not imparted of my provision for the feeding of the fatherlesse Yet some adde also that by this expression of not eating his morsell alone he meant to imply that even of that which was daintyest that which was provided for his own eating as any occasion was the fatherlesse had a share Vers 18. For from my youth he was brought up with me as with a father c. This clause some understand of fatherlesse boyes and then accordingly the following clause they understand of the fatherlesse of the other sex and I have guided her from my mothers womb But because there is mention made in the foregoing verses of his respect to poor widows and they are frequently joyned with the fatherlesse therefore the last clause and I have guided her c. most Expositours understand of the widow and so the meaning of this passage is that from his youth yea from his very childhood he used to be charitably affected to the fatherlesse and widows his naturall inclination which he had from his mothers womb seemed to carry him that way Indeed Solomon tells us that much of a mans naturall disposition to good or evil will often be discovered even in his childhood Prov. 20.11 Even a child is known by his doings c. and therefore Jobs intent in these words might be to imply that even in his tender years he used to pity the fatherlesse and widows and was still ready to carry them home to his fathers house and many waies to be helpfull to them Vers 20. If his loyns have not blessed me c. That is the loyns of the poor naked man whom he had clothed And the loyns of such a man may be said to blesse him that covered them with raiment either first because they being refreshed hereby do move such a poor wretch to blesse him that shewed him such mercy as it is expressed Deut. 24.13 or secondly because such a poor man will blesse him that clothed him with all his might and strength or thirdly because such an act of charity doth move God to blesse him that did it And so the phrase is much like that Gen. 4.10 where the bloud of Abel is said to cry for vengeance Vers 21. If I have lift up my hand against the fatherlesse c. Some understand this of the lifting up the hand by way of suffrage in giving his vote against the fatherlesse and others of lifting up the hand by way of giving a sign to any at his command to fall upon them But I rather take this to be the plain meaning of the words If I have lifted up my hand against the fatherlesse that is If I have threatned injured or oppressed the fatherlesse or any other poor helplesse creature when I saw my help in the gate that is when I saw well enough that the magistrates would either for favour or fear take my part and save me harmlesse Vers 22. Then let mine arme fall from my shoulder-blade and mine arme be broken from the bone That is Let some horrible judgement fall upon me worse then all I have yet suffered let me rot in pieces or be torn in pieces or let the arme that hath been so lifted up against the poor rot off from my body or let it wither or be disjoynted and become uselesse That he wisheth to himself is much like that which befell Jeroboam 1 Kings 13.4 Vers 25. If I rejoyced because my wealth was great because mine hand had gotten much To wit as ascribing all I had to mine own wit and industry For men to rejoyce with thankfulnesse when the Lord blesseth them with a great estate is doubtlesse praise-worthy Deut. 12.7 Ye shall rejoyce in all that you put your hand unto ye and your households wherein the Lord your God hath blessed you But that which Job here protests