were I guilty of it would indeed be a shame and reproach to me to wit either for speaking or doing wickedly or else rather for denying mine integrity Vers 7. Let mine enemy be as the wicked and he that riseth up against me as the unrighteous This is also divers waies understood by Expositours Some say that Job here speaks ironically and by the wicked unrighteous man means himsef as if he should have said You judge me a wicked ungodly man because of the extreme afflictions that lye upon me but as sad as my condition is so much good I wish my enemies that rise up against me that I could be glad that they were in no worse a condition then that poor wretch whom you so harshly condemn as a wicked man Others again hold that those that had robbed him of his estate and other waies wronged him are the enemies he here speaks of and so make the sense of the words to be this Let those that robbed me and wronged me be looked upon as wicked ungodly men I for my part am no such man Others again conceive that by his enemies and those that rose up against him Job meant these his friends and so give this to be the sense of the words Let those that condemn me for a wicked man because of mine afflictions bear the brand of wicked men and not I that am innocent of those things they charge me with as if he should have said They that oppose the truth which I have maintained that causelesly condemn me for a wicked wretch they deserve to be judged wicked men better then I do only some to allay the sharpnesse of such a censure say that Job doth not absolutely condemn them for wicked men but only affirms that there was more of wickednesse in that which they did then there was in any thing they could fasten upon him Let mine enemy be as the wicked and as the unrighteous according to a like expression chap. 2.10 Thou speakest as one of the foolish women And lastly others most probably conceive that in these words Iob gives a farther proof of his integrity Let mine enemy be as the wicked c. as if he had said Though the wicked may live I know in a very prosperous condition yet so farre am I from liking their waies that I could wish mine enemy no greater mischief then that he should be a wicked man or that God should deal with him as he will certainly deal with the wicked And indeed the like expressions we often meet with as 2 Sam. 25 26. Let thine enemies and they that seek evil to my Lord be as Nabal and so also 2 Sam. 18.32 and Dan. 4.19 Vers 8. For what is the hope of the hypocrite though he hath gained when God taketh away his soul The scope of these words together with the following verses is either to shew how farre he was from being a wicked hypocrite as they had judged him to be by declaring what thoughts he had of the wretched condition of such men to wit that when God comes to seise upon them by the harbingers of death and to take or pluck away their souls though they had gained never so much before and so thereby God seemed to prosper them they must needs be then in a hopelesse and comfortlesse condition because all that they placed their hopes in their wealth and friends and other things shall fail them and whereas they promised themselves long life and much pleasure in their estates they shall find their hopes herein disappointed and in God who then shews himself an enemy they can have no confidence Or else to prove that his friends might have discerned a difference betwixt him and hypocrites even in these sad calamities that had befallen him and therefore had no cause to censure him so harshly to wit because though outwardly it fares alike with the righteous and the hypocrite yet their carriage of themselves in the hour of adversity is very different the hypocrite not having then any hope in God when God summons him by death which the righteous have from whence he intimates that since he in his lowest estate did still hope in God and pray to God and desired to plead his cause before God they might hereby plainly perceive that he was not an hypocrite And to the same purpose is that which follows Vers 9. Will God hear his cry when trouble cometh upon him That is when either trouble and terrours of conscience or any outward distresse do seise upon him Vers 10. Will he delight himself in the Almighty c. That is when he sees that he is likely to be taken away from all the comforts he enjoyed here will he then comfort himself in God alone as acknowledging him to be alone an all-sufficient ground of joy and comfort or though Gods hand be never so heavy upon him will he notwithstanding still cleave to God and delight himself in him as knowing that God is well pleased with him will he alwaies call upon God that is not only in adversity but in his prosperity too and so also not only in prosperity but in times of distresse too yea though his afflictions be never so sore and of never so long continuance Vers 11. I will teach you by the hand of God c. Some translate this as it is in the margin of our Bibles I will teach you being in the hand of God and so take the sense of the words to be this that whereas hypocrites in distresse have no hope in God it was not so with him for though he were at the present under the afflicting hand of God he would teach them better But taking the words as they are in our Bible the meaning must be either thus I will teach you by the hand of God that is God assisting me or by Gods speciall inspiration I will teach you as where the prophet saith Isa 8.11 the Lord spake to me with a strong hand and instructed me or else thus rather I will teach you by the hand of God that is I will teach you by shewing you the mighty power of God and the glorious works of his hand to wit what are the usuall dispensations of his Providence both toward the righteous and toward the wicked And hereto agreeth the following clause that which is with the Almighty will I not conceal that is I will not conceal the decrees and judgements which God daily executes in the world sometimes prospering and sometimes punishing both the wicked and the righteous And indeed of all these he speaks in his following discourse and this he premiseth before-hand either that he might quicken their attention by shewing what great and high things they were of which he meant to speak or else thereby to give them to understand that he should plainly discover by the usuall waies of Gods proceedings that there is no judging of men by their outward condition Vers 12. Behold all ye your selves have seen
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
so they conceive the sense of the words to be this that if he had called that is if he had prayed and made supplication to his judge for mercy as he had said before in the foregoing verse and God had answered him that is had consented to grant him his desire yet he would not believe that he had hearkened to his voice that is that he had done it in respect to him or his prayer for any worth in him or in any service that he could perform and that because his hand was now so heavy upon him And indeed either of these expositions do well agree with the scope of Iobs answer to Bildad Vers 17. For he breaketh me with a tempest and multiplyeth my wounds without cause As if he should have said they are not ordinary calamities that God hath laid upon me No he hath broken me in pieces as with a thunderbolt from heaven and multiplyeth my wounds still more and more and that without cause that is without any cause manifested or without any cause that I can discover not being conscious to my self of any so great wickednesse I have committed that should provoke him to lay so heavy a punishment upon me Vers 19. If I speak of strength loe he is strong c. That is how should I hope to contend with God either it must be by strength that I must defend my self against him or by pleading my cause in a way of justice and judgement Now alas if I speak of strength if I hope that way to contend with him behold he is strong that is absolutely infinitely strong so that there is none that can possibly stand before him and if I speak of judgement hoping by a way of legall proceedings to clear mine innocency who shall set me a time to plead that is where should I find a judge that having power over us both should appoint me a day wherein I should plead my cause and answer what the Lord could object against me Vers 20. If I justifie my self mine own mouth shall condemn me c. That is though I should be admitted to plead my cause against the Lord yet should I undertake to justifie my self mine own mouth would condemne me to wit either because the Lord by many severall particulars he might examine me upon and charge me with would easily so farre convince me that I should be forced with mine own mouth to condemn my self or else because not having any sufficient plea for the defence of my self mine own lips would discover the weaknesse of my cause I should be intangled in mine own words and even those things which I should speak for my self would be retorted upon me to proove me perverse or else lastly because this very affirming of my self to be righteous would be abundantly enough to condem me since first it is sinfull for man to boast of his own righteousnesse and secondly thereby I should lie against the truth and should discover most desperate boldnesse in contending against God yea I should charge God with falsehood and injustice who hath concluded all under sin and doth daily correct the most righteous for their transgressions all which agrees fully with that of St Iohn 1. Iohn 1.10 If we say that we have not sinned we make him a lyar and his word is not in us Vers 21. Though I were perfect yet would I not know my soul I would despise my life That is though I did verily perswade my self that I were perfectly righteous yet would I not belieue mine own heart herein nor regard mine own soul in this to stand upon mine innocency as knowing that there might be much amisse in me which I discerned not in my self but even for fear of tryall before the great God I should despise my life that is be glad I were dead yea in point of justification I would utterly disclaime and despise the righteousnesse of my life and conversation and would acknowledge my self an unprofitable servant Or else the meaning of these words may be given thus though upon pleading my cause God should find me and acknowledge me perfect yet I could take no joy in this nor durst exalt my self but should despise this righteousnesse of mine own life Vers 22. This is one thing therefore I said it he destroyeth the perfect and the wicked That is this one thing is sure and certain or this is the only one thing wherein we differ and whereto all that I have spoken tendeth for as for those many other things you have delivered concerning God therein we joyntly agree which being clear and evident therefore I said it I could not forbear plainly to averre it and do and shall still maintain it namely that God destroyeth the perfect no lesse then the wicked Hitherto Iob hath made good that he made no more question of the justice of Gods proceedings then his friends did but now he shows wherein the difference lay betwixt them to wit that whereas they maintained that it should alwaies be well with the righteous and ill with the wicked here in this world and that therefore either the righteous should ever live in prosperity or if the Lord did correct them for a while when they had gone astray yet upon their repentance he would soon show mercy and not suffer them to end their daies in such miseries and on the other side either he would suddenly destroy the wicked or if he suffered them to flourish for a time he would afterwards pour out his vengeance the more heavily upon them he for his part was farre otherwise perswaded namely that for these outward things Gods dealing was many times in every regard the same both toward the righteous and toward the wicked and that therefore there was no just cause at all why his friends should condemn him for an hypocrite and a wicked man because of the afflictions that God had laid upon him and thus he answers what Bildad had said chap. 8.20 Behold God will not cast away the perfect man neither will he help the evil doers Vers 23. If the scourge slay suddenly he will laugh at the tryall of the innocent As if he should have said when the Lord sends any sudden calamity that sweeps away both the wicked and the righteous the wicked by way of just vengeance the righteous to proove and try them there can be nothing said against the Lords proceeding herein he will laugh at the tryall of the innocent he will and may justly scorn the plea of any mans innocency though the uprightest man breathing and that because the most righteous have by their sins deserved worse then he laies upon them nor can alledge any just cause why they should be exempted from such calamities Vers 24. The earth is given into the hand of the wicked he covereth c. This text of Scripture is very difficult and accordingly it is diversly expounded some conceive that by the wicked here is meant the Devil and so conceive the
should have said as I dare not contend with God in judgement so neither is there any to whom I can referre the cause for arbitration if I were so foolish as to desire to plead my cause with God in that way alas where should we find any daies-man or umpire that should undertake to judge and decide the cause betwixt us both and so should consequently have power over both to prescribe bounds and orders to us in our arguing together to restrain either party as occasion was offered and to passe a finall sentence in our differences whereto both of us should be forced to stand for doubtlesse this phrase of a daies-man that might lay his hand upon us both is either used with respect to the usuall custome of Umpires who being chosen to hear and end some difference between parties at variance do sometimes lay their hand upon the one and sometimes upon the other when they undertake to shew them wherein they are or have been to blame or when they would restrain them from being too violent or order either party what they should doe and do at last cause them to shake hands and be friends or else is used only to signifie the power which the umpire must needs have over both sides to dispose of them in the controversies committed to his arbitrement as he sees cause for the laying of the hand upon any thing signifies the power which we have over it and hence is that expression Psal 89 25. I will set his hand also in the sea and his right hand in the rivers Vers 34. Let him take his rod away from me c. We cannot conceive that Iobs meaning in these words was that if God would withdraw his scourge which lay now so heavy upon him and not over-awe him with the terrour of his majesty he would then freely and without any fear of God undertake to plead his cause with God and to shew that he did causelessely lay those evils upon him for this were expressely contrary to that he had said before vers 2 3. that no man living can be just with God nor able to answer him one of a thousand if he will contend with him yea to that he had said immediately before vers 30 31. that though he were never so pure and innocent God could easily discover him to be as spiritually filthy as he must needs be outwardly that hath been plunged over head and ears in a ditch full of mire and therefore the meaning of these words is rather this that if God would not proceed in such extremity with him as now he did nor would terrifie him with the fear of the rigour of his justice and judgement before which he knew well he was not able to stand then he should not stick boldly and freely to plead his cause in regard of his accusers and to proove his integrity that he was not a wicked hypocrite as his friends affirmed him to be and therefore had such grievous punishments poured forth upon him Vers 35. But it is not so with me That is I am not in such a condition that I should speak so freely his rod lyes so heavy upon me and I see that he doth so discover his indignation against me and his resolution to deal with me in the uttermost severity of his justice that I am even overwhelmed with terrours and having to deal with God dare not say what otherwise I could say for my self if I had only to deal with men CHAP. X. Vers 1. MY soul is weary of my life c. Iob having said in the latter end of the foregoing chapter that God was of such terrible majesty and might that he durst not plead his cause with him as he would doe with a man as himself here now as it were correcting or recalling what he had said he professeth that yet his miseries were so great and insufferable that he could not forbear breaking forth into complaints and expostulations My soul is weary of my life I will leave my complaint upon my self c. Some read the first clause thus as we see in the margin My soul is cut off while I live as if he had said though as yet I live yet I am in a manner no better then a dead man and that either because he was in such a sad condition that he was more like a dead stinking carcase then a living man the life that he lived was not worthy the name of life or because he was irrecoverably gone as we use to say ready immediately to tumble into the grave there was but a step betwixt him and death or else thus my soul is in a manner cut off in the midst of my daies I was likely enough to have lived many a fair day but on a sudden my life is cut off and my daies are shortned But reading this clause as it is in our Bibles My soul is weary of my life either it is an Hebraisme wherein the soul is put for the whole man my soul is weary that is I am weary of my life and it may be meant generally that he was weary of living or that he was weary of that miserable life he lived or else it is expressed thus by way of emphasis My very soul that is the cause I live is weary of my life I do even from my soul loath and abhorre life and would be glad I were dead And this he laies down as the ground of his following complaints to wit because in such bitternesse of sorrows he was not able to forbear and withall haply to intimate his hope that God would the rather bear with him because by so great miseries he was as it were constrained to say what he said or else to imply that hereby he was encouraged to give way to his passion because if he should loose his life for speaking he should but loose that he was weary of and thereupon he adds I will leave my complaint upon my self I will speak in the bitternesse of my soul where by leaving his complaint upon himself is meant either that he would leave complaining of himself since he saw that by accusing and condemning himself he got no ease at all and would now plead his cause with God or else that though he suffered his soul to break forth into complaints yet his complaints should not rest upon God but upon himself he would only declare the misery of his condition without uttering a word that should tend to the reproach of God that had laid these sore calamities upon him or else rather that he would abundantly pour out his complaints concerning his sad and dolefull condition whatever came of it I will leave my complaint upon my self c. as if he should have said I will give way to my complaints to break forth they strive for a vent and I will no longer restrain them if any evil comes of it at my perill be it I must undergoe it though I have been
calamities and the cause thereof might be made known before the heavens and before all the world O earth cover not thou my bloud that is cover not the bloud and corruption that issueth out of my ulcers or rather hide not my misery sorrows and sufferings and let my cry have no place that is let there be no place found that should hide my cry from coming up into the presence of God for this they say he desires not so much that his miseries might be known to men as that God might take notice of them and so might judge and plead his cause against those that derided and falsely accused him The other is that these words contain a vehement protestation of his innocency Having said in the foregoing verse that he suffered not for any injustice in his hands c. because he had often thus professed his innocency and his friends he saw did not believe him therefore he breaks forth into this vehement and patheticall expression O earth cover not thou my bloud that is if by oppressing the poor or any other way of injustice I have drawn the guilt of bloud upon my self let not the earth cover or hide that bloudy wickednesse but let it be discovered and let it cry to heaven for vengeance as did the bloud of Abel against Cain whereto it is very likely that Iob did allude and indeed oppression and such like bloudsucking sins are often intended in the Scripture where it speaks of bloud as Habak 2.12 Woe to him that buildeth a town with bloud and establisheth a city by iniquity and let my cry have no place that is let not the cry of that my oppression find any hiding-place but let it be known to God and man and so indeed the word cry is sometimes used in the Scripture as Isa 5.7 he looked for judgement but behold oppression for righteousnesse but behold a cry or rather and let my cry have no place that is when I cry in my extremities let not God nor man regard it yea and when I call to men for help or pray to God for mercy let me not prevail either with man or God but let just vengeance fall upon me according to that Psal 66.18 If I regard iniquity in my heart the Lord will not hear me Vers 19. Also now behold my witnesse is in heaven c. This word also may be referred either to his acquaintance as if he should have said though there are many that if they would speak the truth can witnesse for me that I have lived holily and righteously yet however my comfort is that God is my witnesse that it is so or else to himself as if he had said what I have protested concerning mine innocency God also in heaven who from on high beholds all things can and I know will witnesse for me that it is true Vers 20. My friends scorn me but mine eye poureth out tears unto God That is God being my witnesse who knoweth exactly the innocency of my life and the sincerity of my heart though my friends scorn and deride me yet I can comfort my self in God to him I appeal who is my Iudge to him I look up and with tears do pour out my complaints and requests before him who is indeed my only stay and comfort Vers 21. O that one might plead for a man with God as a man pleadeth for his neighbour This is in a manner the same that he had desired before chap. 9.34 35. and 13.3 and 20 concerning which see the severall Notes there only these words may be understood as a desire either that himself might plead his cause with God or else that some other might doe it for him and may imply his hope that some body might be found that would undertake to maintain his innocency and then God passing judgement either he should know wherein he had erred and so might amend it or else by the judgement of God openly pronounced he should be clearly acquitted before all that should hear it Vers 22. When a few years are come then I shall goe the way whence I shall not return Concerning this expression see what is noted before chap. 7.9 10. Neither is there any thing farther difficult in these words but only their dependance upon that which went before wherein every Expositour is almost in a severall mind Some conceive that these words are added by way of comforting himself in that by his death which hastened so fast upon him there would an end be put to all his miseries Others as an aggravation of his friends cruelty of which he had spoken before vers 20. My friends scorn me c. because they took no pity of a man ready as it were to give up the ghost Others as an argument to move God to allay his miseries and not to lay his hand so heavy upon one that is dying already Others by way of clearing himself from not speaking sincerely in that protestation he had now made concerning his innocency for having death before his eyes as ready immediately to seise upon him what likelyhood was there that he should speak against his conscience Others as by way of correcting what he had spoken concerning his innocency as if he should have said why do I stand protesting mine innocency or wishing I might plead my cause with God It is altogether in vain and to no purpose since I am in a manner a dead man already And last of all others conceive that herein a reason is given why he had desired in the foregoing verse that his cause might be pleaded before God to wit because he perceived he had but a short time to live and he desired before his departure that either he might know what it was wherewith God had been provoked to deal so severely with him that so he might repent of it or else that God might acquit him from that wickednesse and hypocrisie whereof his friends had accused him that so he might die in peace and leave a good report behind him for the comfort and edification of others of Gods people CHAP. XVII Vers 1. MY breath is corrupt c. Some read this as it is in the margin of our Bibles My spirit is spent and so make his complaint to be that his vitall spirits were in a manner quite wasted and so consequently his life also that was preserved thereby But taking it as it is in our Translation the meaning must needs be that his breathing was stopped and marred or rather that his breath was infected and stunk through some inward putrefaction and so some Expositours understand that also chap. 19.17 My breath is strange to my wife c. And indeed it is clear that the drift of his words here was to shew that by the decay of his body he might plainly see that his death could not be farre off to which purpose is that also which follows my daies are extinct that is the light of my life is in a
flesh shall I see God Though being laid in the grave worms must destroy not my skin only but even this whole body such as it is rather the shadow of a body then a body indeed yet by that my Redeemer who shall arise from the grave and live again in despite of death even this my body when dead shall be raised again and reunited to my soul and then to my great joy in my flesh face to face I shall see God and so shall enjoy the presence of my God and my Saviour for ever and ever As is noted in the foregoing verse some indeed understand this of Gods delivering him out of his present afflctions to wit that though his skin and flesh were at present eaten up as it were with worms yet God would restore his flesh again and so in his flesh he should behold God manifesting himself as a father to him But I say the words are farre clearer if we understand them of his seeing God at the resurrection Vers 27. Whom I shall see for my self and mine eyes shall behold and not another though my reins be consumed within me Even this also some understand of his seeing God to his great advantage raising him from the sad estate whereinto he had cast him and restoring him to a comfortable condition again therefore those words and mine eyes shall behold and not another though my reins be consumed within me they understand thus that though his reins that is all the strength and vigour of his body were in a manner utterly consumed his body being little better then a rotten carcase yet he would look to God and his eyes should be fixed upon him in hope and expectation of help and deliverance and not upon any other But still I say I rather understand all these passages of his hope of seeing God when his dead body should be raised up at tâ—e generall Resurrection And so taking the words as meant of his seeing God at the Resurrection we must know 1. That he saith whom I shall see for my self because he should see him for his own advantage as his own God and his own Saviour not as the wicked should see him namely as reconciled to others not to them as a Redeemer to others not to them and 2. He saith that his own eyes should behold him and not another to set forth that he should not at the Resurrection have a new body created but that he should be raised with the very same numericall body wherein he had formerly lived upon the earth and then 3. That the last clause though my reins be consumed within me may be meant either of the present consumption of his body or else of the utter wasting of his body in the grave to wit that though he was so wasted that his very inmost parts his reines were consumed and much more would be consumed when he came to rot in the grave yet he knew well that at the Resurrection he should be raised up perfect again and then with those his eyes he should behold his Redeemer I know that some Expositours do otherwise understand this last clause that at the Resurrection he should behold his God and Redeemer to his great happinesse and comfort though his reines were consumed within him that is though when he came to live with God in heaven there should then be an end of all his naturall desires But the former exposition I judge far the better Vers 28. But ye should say Why persecute we him seeing the root of the matter iâ— found in me If we read this last clause as it is in the margin and what root of matter is found in me the meaning is then plain to wit that there was no cause in him why they should persecute him as they did But reading it as it is in our Bibles seeing the root of the matter is found in me it is very hard to say what Iob intended hereby Some would have these last words seeing the root of the matter is found in me to be a part of the recantation which Iob here adviseth his friends to make as concerning their violence against him hitherto to wit that they should not only say why persecute we him but also that they should every one of them severally adde by way of judging themselves seeing the root of the matter is found in me that is seeing the fault is in me I have by my groundlesse surmises and jealousies and unjust censuring of him provoked him to passion in his great distresse and so have been the cause of all these hot debates we have had with him But the truth is that the words can hardly be drawn to justify this Exposition And almost all Expositours agree in this that in the first clause Iob tells his friends that in reason they ought to check themselves for persecuting him as they had done and that then in the second clause a reason is given by Iob why they ought so to check themselves to wit because the root of the matter was found in him as if the words had been transposed thus But seeing the root of the matter is found in me ye should say why persecute we him Well but yet still this passage is very obscure because it is so hard to say what he meant by this the root of the matter is found in me every Expositour almost being herein of a severall judgement for 1. Some understand hereby the sound and solid reason wherewith he had maintained his cause and so they make the sense of these words to be this that they might well condemne themselves for persecuting him as they had done since all things being well weighed they could not but see that the cause which he maintained had a root of unquestionable justice in it it was well grounded neither had he spoken any thing for which he had not brought very sound and substantiall arguments and reasons 2. Others by the root of the matter understand his sufferings or the inward sense he had of the evils which lay upon him as if he had said There is no reason in the world why you should persecute me as you doe seeing the root the foundation of all our arguing is found in me that is I am he that suffer the miseries about which there have been such disputes between us and so they make this passage parallell with that above vers 4. And be it indeed that I have erred mine errour remaineth with my self 3. Others take it thus You ought not thus to persecute me seeing if you search the matter to the root and the foundation it will be found that I am innocent and that there is therefore some other cause of my misery which is hidden from you and that it is not for any wickednesse of mine as you would have it that God hath brought these calamities upon me 4. Others again conceive that by the root of the matter is meant the integrity and sincerity of his heart
in relation to that he had said before vers 3. O that I knew where I might find him c. and may be understood first of the invisibility of God and so the scope may be to shew that though he had wished he might appear before Gods tribunall yet he did not think that God was visibly to be seen as earthly Judges are but knew that God was every where present though no where to be seen as man is and 2. of the incomprehensiblenesse of Gods waies and judgements to wit that which way soever he turned himself he was not able to comprehend any of Gods judgements or to find out God by any of his works concerning which see a former Note upon a like place chap. 9.11 or 3. of Gods refusing to answer his desire by manifesting himself to him in any outward apparition as a judge offering to hear and determine his cause and so it is all one as if he had said I may wish thus to appear before God that I may plead my cause before him but alas I do not find that God intends me any such favour he hides himself from me in this regard and which way soever I look I find not the least likelyhood that God will vouchsafe to give me such a hearing Vers 10. But he knoweth the way that I take c. The inference of these words upon that which went before is very questionable but two opinions concerning this I find most probable The first is that these words are here added to clear himself from a false conceit that upon his former words his friends might entertain in their thoughts concerning him and so that the meaning of these words is as if he had said Though I say that I can no where find God that I may plead my cause before him yet I am farre from the atheisticall thoughts of those prophane wretches that say God knoweth not what is done here in this world for sure I am that though I cannot find him yet he knoweth me and all my waies which makes me also confident that knowing mine innocency he only intends to try me by these calamities he hath laid upon me The second is that this is added here to shew the reason why he desired to plead his cause before God or to shew that though there was no hope of appearing before the invisible God in a visible manner after the way of pleading before the tribunall of an earthly judge yet he might safely appeal to God to passe judgement in his cause and that because he was sure that God knew him exactly and therefore though earthly Judges not knowing men may upon false information erre in judgement yet so it could not be with God whereupon he also adds when he hath tried me I shall come forth as gold where by Gods trying him may be meant either a judiciall triall by hearing him plead his cause or a trying him by the afflictions wherewith he had exercised him and so the drift of these words may be to shew how confident he was that after tryall he should not be found such drosse as his friends would make him but pure gold and that God meant no more to destroy him by these calamities he had brought upon him then the gold-smith means to burn up the gold that he puts into the fire for the trying and purging of it Vers 11. My foot hath held his steps c. This Job adds as by way of protesting against those wicked practices wherewith Eliphaz had charged him chap. 22.5 and by this my foot hath held his steps is meant either that he had endeavoured to imitate God in his holinesse justice mercy c. according to that of the Apostle Ephes 5.1 Be ye therefore followers of God as dear children or else his strict treading in those steps which God in his law had prescribed him so that the next words are a meer explanation of these his way have I kept and not declined Vers 12. Neither have I gone back from the commandement of his lips c. That is I have not upon any pretence fallen off from doing what he hath commanded me to the utmost of my power but rather have fully and constantly cleaved thereto I have esteemed the words of his mouth more then my necessary food that is I have more earnestly desired them more diligently sought them more heartily delighted in them more highly prized them more carefully stored them up in my heart then my necessary food which I cannot be without or my appointed portion as it is in the margin that is my daily food appointed for me and consequently then any thing that is most requisite for me And thus Job expressely answers that advice which Eliphaz had given him ch 22.22 Receive I pray thee the law from his mouth and lay up his words in thine heart of which see the Note there affirming that he had alwaies done this whatever he might judge of him because of his afflictions Vers 13. But he is in one mind and who can turn him c. That is Who can make him goe back from what he hath resolved upon Some understand this of the immutable perseverance of God in his love to Job as if he had said Though at present I can discern no token of his love and favour towards me yet he is I know the same towards me that he alwaies was a gracious and loving father and there is no turning him from those thoughts of love that he hath alwaies born me But more generally and better it is by others understood of the unchangeablenesse of God in all his counsels and that it is here inserted to shew that it was no wonder that God dealt so severely with him notwithstanding he had endeavoured to yield obedience to God in all things But he is in one mind and who can turn him as if he should have said But alas be I never so righteous or let me say what I will and can for my self when he hath determined to doe any thing he is constant in his purposes and will doe as he justly may whatever he pleaseth For Job doth not charge God that he dealt with him as tyrants use to doe that will doe what they list without regarding what is just or unjust but only acknowledgeth Gods absolute Sovereignty over men whereby he may doe whatever he pleaseth in the world and yet doth alwaies what is just though men cannot comprehend the reason of his proceedings Vers 14. For he performeth the thing that is appointed for me c. Here Job applyes that to himself which in the foregoing words he had delivered more generally and accordingly some understand it of Gods performing the good he had intended him which cannot well agree with that which is added in the following verses concerning his fears and terrours It is better therefore by the most expounded of Gods unchangeable proceeding to doe to him whatever he had determined For he performeth the thing
God doth here set forth with what unresistable authoritie and power God doth rule and govern the whole world thereby to intimate that it is not therefore possible that he should suffer such wicked wretches to passe alwaies unpunished But I conceive there are two other waies wherein Expositours do better set forth the aim of Bildad in these words to wit first that he doth here set forth the infinite power and Majestie and goodnesse of God that having afterward therewith compared the basenesse and weaknesse of man he might thence inferre how impossible it was that so poor a wretch should be found just before such a glorious God and thereby condemns Job for justifying himself or 2. that Bildad doth here speak of Gods supreme Sovereigntie and dreadfull power and Majestie thereby to discover the folly and arrogance of Job in desiring so earnestly that he might plead his cause before God Job had indeed in the beginning of his last answer protested with a little too much confidence and boldnesse that there was nothing he desired more then that he might answer for himself before Gods Tribunal chap. 23.3 4 5. O that I knew where I might find him that I might come even to his Seat I would order my cause before him and fill my mouth with arguments I would know the words which he would answer me c. Now though after this Job said much also to prove that the wicked many times live and die in a flourishing condition whilst the righteous are sorely oppressed and distressed yet when Bildad came now to reply upon him not being able to answer what he had said concerning the prosperitie of the wicked and the afflictions of the righteous he gives not the least touch upon that but as flying upon him for his confidence in desiring to plead his cause before God as not doubting but that there he should be able to justifie himself he tells him here of the Sovereigntie and dreadfull Majestie of God and seeks thereby as it were to strike Job with the fear of his glorious Majestie and absolute power and to intimate how strange it was that he should dare so fearlesly to challenge God as it were to answer him or that he should hope that God would lay by his Majestie and glory that he might come and plead his cause before him alluding to that which Iob had said chap. 23.6 Will he plead against me with his great power No but he would put strength in me As for the next clause he maketh peace in his high places either first it must be meant of the heavens and those that inhabite those heavenly places as opposed to the world here below to wit that whereas here by reason all things are corruptible and subject to change and by reason of the wickednesse of the devils and men the elements and those things that are made thereof seem to be opposite one to another and to fight one against another and there is continually much rebellion against God in the heavens it is quite otherwise there is nothing but quietnesse and peace And this too may be spoken first with respect to the Angels of whom though there be a numberlesse number and though they have differing ministries and imploiments yet they are by the mighty power of God so established and order'd that they all sweetly agree amongst themselves and doe all unanimously the will of their creatour they neither contend one with another nor much lesse dare any of them contend with God and hereby Bildad might imply what an arrogancy it was in Job to think of contesting with God which the Angels themselves dare not do 2. It may be spoken with respect to the stars and heavenly Orbs though the heavens be of such an incomprehensible vast bignesse and are whirled about daily with such a strange swift violence though the stars be infinite in number and though the orbs have their different and contrary motions some moving far faster then others some going one way and some another yet they all observe the order both for time and place that God hath set them in so much that there is not the least jarring amongst them they do not in the least crosse or hinder one another but move all with one sweet consent according to the course that the Almighty hath prescribed them Or 2. it may be meant of the upper regions of the aire to wit that when all things are there tempestuous and stormy God when he pleaseth doth presently quiet them make all calm Or 3. it may be meant of the constant accomplishment of Gods will by all the creatures in the world he maketh peace in his high places that is God in his dwelling-place doth rule all things in a stedfast order yea even here below where there seems to be most confusion and rebellion against God by reason of sin yet all things are so overruled by him that nothing is done but according to his determinate counsell and will and all is carried on for his glory And this is added to make good the former clause that Dominion and fear are with him that is to shew that God ruleth all things and that this all-wise and almighty God is therefore to be reverenced and feared of all Vers 3. Is there any number of his armies c. Whether we understand this particularly of the Angels or of the stars which are both sometimes stiled Gods armies or host as Gen. 32.2 and Deut. 4.19 and are indeed innumerable or else of all the creatures in generall which are all Gods host of which see the Note Gen. 2.1 doubtlesse it is alledged to set forth the glorious Majesty of Gods Dominion who is thus magnificently attended with such numberlesse armies and likewise his incomprehensible wisedome in the governing of them and withall to discover the desperate boldnesse of those that dare contend with him who hath such innumerable armies at his command to fight against them and destroy them And upon whom doth not his light arise The meaning of this may be that 1. God causeth the Sun to shine upon all according to that Matth. 5.45 He maketh his Sun to rise on the evil and on the good or 2. that he doth behold and know all things that nothing is covered in darknesse in regard of God but all things are light and manifest before him or 3. that the light of his wisedome shines upon all in that the waies of Angels and men yea the operations of all the creatures are admirably directed and ordered thereby or 4. that God is good unto all in that all the good the creatures enjoy doth proceed from Gods favourable goodnesse shining down upon them Angels and men have the light of their reason and understanding from God and both they and other creatures have their life which is their light Joh. 1.4 and their being from him neither have they any thing from themselves but all is derived unto them from him who is the father
which is also expressed in other words in the following clause and laid their hand on their mouth of which see the Note chap. 21.5 Yet some adde farther that by putting their hand upon their mouth the princes gave a sign to others to be silent too Vers 10. The Nobles held their peace c. To wit when Job was by or began to speak and their tongues cleaved to the roof of their mouth that is they were as mute as if it had been so or they durst not speak for fear Vers 11 When the ear heard me then it blessed me c. That is they that heard me speak commended me for that I spake pronounced me blessed or desired God to blesse me and when the eye saw me it gave witnesse to me that is as any saw me they testifyed of me how righteous and good I was in all my waies Vers 12. Because I delivered the poor that cryed the fatherlesse c. As if he had said It was not for my riches and greatnesse that every one spake well of me but for the good I did and that especially to those from whom no requitall could be expected And thus he confutes that slander of Eliphaz chap. 22.9 Thou hast sent widows away empty and the arms of the fatherlesse have been broken Vers 13. The blessing of him that was ready to perish came upon me To wit because I helped those that were like to be utterly undone and rescued those that were in the way of perishing from the oppression of such as would have ruined them Or because I pardoned those that were condemned to die Vers 14. I put on righteousnesse and it clothed me my judgement was as a robe and a diadem As if he should have said Whereas magistrates use to wear robes and diadems and other glorious ornaments to make them to be honoured and reverenced amongst the people the ornaments wherewith I sought to adorn my self were justice and judgement and they were indeed an honour and glory to me both with God and man His just dealing in that office of magistracy whereto God had raised him he might compare to a garment which he put on and wherewith he clothed himself first because it was not naturall to him he was born naked of any such clothing secondly because it was manifestly to be seen in all his actions as a mans garments are visible to every one that looks on him thirdly that he took as much care to do justly as a man doth to dresse himself and did as much delight in all righteous dealing as men do in costly attire But that which is first mentioned was chiefly I conceive intended by Job Vers 15. I was eyes to the blind c. This may include many particulars as first that he took order that the blind should have all requisite help afforded them secondly that he instructed those that were ignorant who are indeed spiritually blind according to that which the Apostle spake to the Jew Rom. 2.19 thou art confident that thou thy self art a guide of the blind a light of them which are in darknesse thirdly that he counselled and directed those that for want of wisedome knew not many times both in publick and private affairs which way to turn themselves and fourthly more particularly that when poor simple men had any cause pleaded before him who not understanding their own cause were in danger to be gulled and deceived by those that would yet seem to plead for them he used to help such simple souls discovering for their benefit the justice of their cause which they were not able to make good themselves And agreeably hereto we must also understand the second clause and feet was I to the lame to wit either of bodily lamenesse that he provided that such poor wretches should not want help or secondly of men figuratively lame that is poor weak men that are not able as it were to stand of themselves or manage their affairs that he supported and aided them Vers 16. I was a father to the poor c. That is I helped them and counselled them and supplied them with all things that were necessary for them and that with the care and affection of a father As for the following clause and the cause which I knew not I searched out it may imply two remarkable acts of justice in Job to wit first that he did not content himself with righting those that complained to him of wrong that was done them but by search and enquiry found out those that were injurious in their dealings and called them to an account and so relieved those that durst not complain and secondly that when any cause was brought before him he durst not be rash in passing judgement nor would suffer those that were the wrong-doers to carry the cause by any false dealing but did alwaies weigh well every circumstance that there might be nothing which he did not throughly understand Vers 18. Then I said I shall die in my nest That is I shall die peaceably at home in my bed in a good old age having my children and family about me Nor doth this contradict that which he said before chap. 3.25 26 that which I was afraid of is come unto me I was not in safety neither had I rest yet trouble came For as that did only imply that he grew not carnally secure upon his prosperity but still looked upon all creature-comforts as mutable uncertain things so this doth only imply that finding himself in such a prosperous condition through Gods blessing upon him and his it seemed to him most probable and likely at least such thoughts did sometimes come into his mind that surely he should continue setled in that estate till he came at last to die in his nest which he the rather thought also because his conscience testified with him that he had alwaies sincerely endeavoured to walk uprightly before God and so had not that cause of being perplexed with continuall fears of a dismall change as wicked men have that enrich and raise themselves by unlawfull means And this he now alledgeth as that which made his misery now the more bitter and insupportable and shewed how wonderfull and unsearchable the wayes of God were that notwithstanding this he should now be brought into so low and sad a condition Vers 19. My root was spread out by the waters and the dew lay all night upon my branch That is through the grace of God planted in my heart and the blessing of God upon me and mine and all that I did I was in great prosperity like a flourishing tree planted by the waters and having it's branches refreshed every night with dew from heaven Vers 20. My glory was fresh in me and my bow was renewed in my hand That is my prosperity wisedome and strength was daily encreased For by the bow in the Scripture is usually meant a mans strength for so we see the continuance of Josephs strength is expressed Gen.
6. Behold I am according to thy wish in Gods stead I also am formed out of the clay that is according to thine own desire I in Gods stead will undertake to maintain his cause who am a poor earthly man as thou art and so vers 7. My terrour shall not make thee afraid neither shall my hand be heavy upon thee which are almost the very words that Job had used in the places before cited Vers 8. Surely thou hast spoken in my hearing c. As if he should have said I do not charge thee as thy friends have done with secret wickednesse and hypocrisie that which thou hast professed concerning the holinesse of thy life and conversation I conceive is true all that I lay to thy charge is the unseemly and unreverent speeches that thou hast uttered concerning God in my hearing which I am sure thou canst not deny Vers 9. I am clean without transgression c. We do not find that Job ever said thus much in expresse tearms but Elihu meant this doubtlesse of those words of Iob which he took to be the same in effect as those chap. 10.7 Thou knowest that I am not wicked and 13.18 19 Behold now I have ordered my cause I know that I shall be justified who is he that will plead with me c. and many others of the like kind as we may find chap. 13.23 16.17 and 23.10 11 12. and 31.6 Now however some Expositours conceive that Elihu did misinterpret Iobs words making account that Iob did directly indeed maintain that he was pure and free from sin whereas he only meant by those speeches to justifie himself thus farre that he had not been a wicked man and an hypocrite as his friends affirmed and consequently that it was not for any such grievous enormities of his life that Gods hand had been so grievous upon him yet because Iob had so often in the hearing of Elihu clearly affirmed the contrary to this to wit that he was a vile unclean wretch in Gods sight and that he nor no man else could possibly be justified in this regard before God nor could be able to answer one of a thousand of that which God could charge upon him as we see chap. 9.1 2 c. and chap. 14.4 and in many other places I cannot think that Elihu meant to accuse Iob for boasting in this sense that he was void of all sin and that there was no iniquity in him but only that out of an over-eager desire to maintain his innocency against the calumnies of his friends he had talked so much of that in his expostulations with God for dealing so hardly with him and in his frequent protestations how earnestly he desired that he might plead his cause with God as if he thought himself perfectly pure and spotlesse and that God could not in justice punish him as he had done So that it is not for thinking himself clear from sin or for maintaining his integrity against his friends that Elihu here reproves Iob but it is for his alledging of this in a way of impatience and murmuring to the impeaching of Gods justice And therefore though Iobs other friends did seem to object the same thing to Iob that Elihu doth here as we see in that of Zophar chap. 11.4 Thou hast said My doctrine is pure and I am clean in thine eyes and in many other places yet they did it upon different grounds For his three friends upbraided him for boasting of his righteousnesse because they judged he played the hypocrite herein being in truth a wicked man but now Elihu expostulates with him for this only because by pleading his righteousnesse in that manner as he did he did in effect charge God with injustice Nor can it therefore be said but that Elihu still holds to what he had said to Iobs friends chap. 32.14 neither will I answer him with your speeches Vers 10. Behold he findeth occasions against me c. This also which Elihu here chargeth Iob to have spoken we find not any where in expresse tearms but some passages there are which he might take to be as much in effect as if he had said Behold he findeth occasions against me as where he said chap. 10.6 thou enquirest after mine iniquity and searchest after my sin and chap. 14.16 thou numbrest my steps dost thou not watch over my sins and some other such like expressions As for the next clause he counteth me for his enemy this we find that Job said of God severall times as chap. 13.24 and chap. 19.11 and so also that which follows in the next verse He putteth my feet in the stocks he marketh all my paths we have it in expresse tearms chap. 13.27 However that which he condemns Job for in these speeches of his is that out of the opinion he had of his own righteousnesse he durst so presumptuously complain of God as if he had dealt cruelly with him Vers 12. Behold in this thou art not just c. As if he had said I deny not but that thou art a holy just man and hast lived so strictly and exactly as thou hast spoken nor do I blame thee generally for all that I heard came from thee that thou shouldest bemoan thy self for thy miseries is not strange at all and in many things I acknowledge thou hast spoken very well both concerning God and concerning man but in this that because of thy righteous life thou hast thus murmured against God in this I say I am sure thou canst not be justified and to all thy pleas concerning thine own righteousnesse and Gods severe dealing with thee I will answer thee and this one answer may well serve for all that God is greater then man that is infinitely greater in majesty wisedome power justice mercy and in every other respect And indeed this did necessarily imply how unreasonable a thing it was that man should contend with God and quarrel against God first because there must needs therefore be more wisedome justice and mercy in God then there can be in man whereas he that complains of Gods dealings with him doth in effect conclude that there is more wisedome and justice and goodnesse in him then there is in God secondly because man therefore cannot comprehend the waies of God and so there may be much wisedome and justice and mercy in his proceedings which we cannot discern thirdly because there being such an infinite disproportion betwixt God and man it must needs be great arrogance in man to contend with God as if he were his equall if he had to do with a man as himself he could doe no more and fourthly because this greatnesse of God implyes his soveraignty over man as his creature in regard whereof he may doe with man what he pleaseth and it must needs argue boldnesse in man to contend with God as if he had no such power and authority over him Now whereas it may be said that Jobs three friends had often
justifying of God and that because he had already spoken a long time together Vers 3. I will fetch my knowledge from afarre c. As if he should have said In declaring what I know concerning the Question in hand namely whether thou hast done well in charging God for dealing too severely with thee I will open the matter as it were from the very foundations But yet what he means by these words from afarre it is not easie to determine Some think that his meaning was that he would utter nothing but what by inspiration from God he knew to be so he would not speak what he in his reason might apprehend to be right but what he had by speciall enlightning from above and therefore was sure it was true And then again others understand it thus that he would fetch his proofs for the justifying of God from the eternall nature of God or from the works of creation as we see towards the end of this chapter he argues from those meteors of rain thunder and lightning c. and these things he calls knowledge from afarre either because the things he meant to speak of were of a high nature farre remote from us and not easily comprehended by humane reason or because they were such things as had been from the first creation yea as concerning the nature of God from all eternity or because they might seem to be farre from the matter in question though indeed they were principles and generall grounds from whence that truth which he was to maintain might be unquestionably concluded and proved As for the following clause and will ascribe righteousnesse to my maker in these words my maker Elihu implyes that in regard he had his being from God he was bound to plead his cause and withall he might intend thereby covertly to charge Job with being ungratefully injurious to his Creatour Vers 4. For truly my words shall not be false he that is perfect in knowledge is with thee This last clause many good Expositours understand of God and so hold that Elihu doth hereby put Job in mind either that he had to deal with God who was perfect in knowledge as being omniscient who could not therefore through any mistake deal unjustly with him or that God who was perfect in knowledge spake now to him by him that he would not speak any thing of his own head but what he received by inspiration from God in whose stead he now spake unto him But more generally it is held that Elihu doth modestly here speak of himself in the third person as the Apostle also doth 2 Cor. 12.2 3. He that is perfect in knowledge is with thee as if he should have said You have one to argue with you that is found in judgement and sincere in his intentions towards you one that understands the cause we have in hand throughly and that will in all things deal uprightly with you Vers 5. Behold God is mighty and despiseth not any he is mighty in strength and wisedome How Gods justice may be proved from his power and wisedome see in the Note chap. 9.4 Here these two are joyned together God is mighty and despiseth not any to shew that as he needs not fear those that are great so neither doth he despise either great or small because of his own supereminent greatnesse he makes not so light esteem of any as therefore to afflict them causelesly or not to care what injury he doth them And herein also it may well be that Elihu had respect to some speeches of Jobs wherein he might apprehend that Job had complained of God that he carried all by his absolute power and that by reason of the dread thereof he could not plead his cause before him as chap. 10.3 Is it good unto thee that thou shouldest oppresse that thou shouldest despise the work of thine hands and chap. 30.21 Thou art become cruell to me with thy strong hand thou opposest thy self against me and in divers other places Vers 6. He preserveth not the life of the wicked but giveth right to the poor That is He doth not safeguard them in favour as esteeming them precious in his sight though he may see cause to keep them alive for a time but he pleads the poors cause against them though a while he may let them be oppressed Vers 7. He withdraweth not his eyes from the righteous c. That is He never forgets nor forsakes them but with Kings are they on the throne yea he doth establish them for ever that is he continues them even unto death in those places of dignity whereto he hath advanced them and often too their children after them As for the last clause and they are exalted the meaning of that is either that thus they are exalted maugre all opposition that may be made against them or that being thus advanced they rise in power and glory still more and more Some understand it of their exaltation to heavenly glory after death and others of their being puffed up in their minds and spirits but the former Expositions are more probable Vers 8. And if they be bound in fetters c. That is If the righteous whether those that God had exalted or others come to be streightned with affliction It is probable that he alludes to that expression of Jobs Thou puttest my feet in the stocks chap. 13.27 Vers 12. But if they obey not they shall perish by the sword c. That is God shall slay them in his anger and they shall die without knowledge that is in their folly not knowing why Gods hand is upon them or for their folly because they would not learn by Gods corrections Yet most probably it is thought by some that Elihu still speaks here of the just mentioned before vers 7. who indeed may be cut off by death for their folly according to that of the Apostle 1 Cor. 11.30 31 32. for this cause many are weak and sickly among you and many sleep and that he speaks not of the wicked till the following verse Vers 13. But the hypocrites in heart heap up wrath c. That is say some Expositours they grow more and more enraged against God But rather the meaning is that they by their obstinacy and sinning more and more yea even in their afflictions do treasure up wrath to themselves against the day of wrath they cry not when he bindeth them that is they call not upon God when he afflicts them as not acknowledging that God doth punish them for their sins or being every way of irreligious and profane spirits Vers 14. They die in youth and their life is among the unclean Or among the Sodomites The meaning is that their life is cut off after the same manner as those are cut off that are most hatefull to God and man as being most abominably wicked namely that they are punished with as much severity and are cut off by some vile and shamefull death and that in
shalt diligently consider his place and it shall not be To wit because he shall be grubbed up by the roots See the Note Job 20.9 Vers 11. But the meek shall inherit the earth c. See the former Note vers 9. and who are meant by the meek Psal 22.26 and shall delight themselves in the abundance of peace that is in their great plenty of all good things or rather in the inward tranquillity of mind which they shall enjoy that peace of God which passeth all understanding Phil. 4.7 whilst the wicked are disquieted with continuall troubles Vers 12. The wicked plotteth against the just and gnasheth upon him with his teeth To wit out of malice and envy See the Note Psal 35.16 Vers 13. The Lord shall laugh at him c. See the Note Psal 2.4 for he seeth that his day is coming that is the day appointed by the Lord for the punishment of the wicked So that by his day may be meant either the day of the Lord as the day of vengeance is called Joel 2.1 or the wicked mans day as Job 18.20 of which see the Note there as the time when the woman with child comes to be in pain is called her hour Joh. 16.21 yea it may refer to that day when that mentioned in the two following verses shall come to passe Vers 15. Their sword shall enter into their own heart c. where the wound must needs be mortall The meaning is that their mischievous attempts against the righteous shall prove their own ruine And their bowes shall be broken that is their plots and practises shall be frustrate See the Note 1 Sam. 2.4 Vers 16. A little that a righteous man hath is better then the riches of many wicked To wit 1. Because the wicked do often enrich themselves by unjust means and so have much vexation and trouble with them and likewise thereby do treasure up wrath against the day of wrath whereas the righteous with a little well gotten have much peace of conscience with hope of heaven hereafter 2. Because the righteous use theirs well and are the better for them whereas the wicked abuse theirs many wayes and are in many respects the worse for them 3. Because the righteous enjoy what they have from hand to mouth as the gifts of God and the pledges of his fatherly love and care over them and so it is to them as manna from heaven and hereby they enjoy much sweet comfort and are fully satisfied with what they have whereas the wicked have none of this joy nor satisfaction by their wealth 4. Because God by his blessing doth usually make that the righteous enjoy to be more effectuall for their good then is the abundance of the wicked a little course fare makes them more healthfull and strong then the wicked are with all their plenty And 5. because the wicked enjoyeth not his wealth long as the righteous man doth and this indeed agrees best with the following words Vers 17. For the arms of the wicked shall be broken c. That is the power of their great wealth see also the Note Psal 10.15 but the Lord upholdeth the righteous that is he will maintain and support them though they be in never so weak a condition Vers 18. The Lord knoweth the daies of the upright c. That is he takes care of them at all times and doth daily supply their necessities see the Note Psal 1.6 or he knoweth their condition at all times and accordingly provides for them he knows their wants and dangers and how and when to help them or as he knoweth and hath appointed the time how long they shall live so accordingly he provides for them neither can any power of the enemy cut short their daies and their inheritance shall be for ever that is the estate they have shall be continued to them and shall be transmitted to their posterity for many generations yea and besides this some also adde after all they shall have in heaven an eternall inheritance Vers 19. They shall not be ashamed in the evil time c. This may be meant of any time of publick calamity or particularly of that evil time mentioned in the following clause to wit the time of famine and in the daies of famine they shall be satisfied that is God will provide for them making them well content with their portion though it be but little whilst the wicked in abundance have never enough But all these temporall promises must be understood with exception of the Crosse Vers 20. But the wicked shall perish c. To wit in the daies of famine of which mention was made in the foregoing verse or whilst the righteous are saved they shall perish even in their plenty and the enemies of the Lord shall be as the fat of lambs to wit when it is burnt upon the altar or when it melts away before the fire and so thereby may be also covertly implyed that the wicked in their greatest prosperity are but as beasts fatted for the slaughter into smoke shall they consume away that is they shall perish suddenly and utterly not the least memoriall of them being left behind them Vers 21. The wicked borroweth and payeth not again c. To wit because the curse of God following him though he tryes by all waies right or wrong to enrich himself yet he falls into poverty But now some understand it of his neglecting to pay his debts out of base covetousnesse which suffers him not to part with what he hath though thereby he defraud others or of his not being able to pay them by reason of the excessive rate whereat he lives and so they conceive that this is added to shew that the wicked know not how to make a good use of their estates thereby to make good what he had said before vers 16. A little that the righteous man hath is better then the riches of many wicked But the first exposition is the best and accordingly we must understand the following clause but the righteous sheweth mercy and giveth to wit that God blesseth him so that he hath both for himself and for others too Vers 23. The steps of a good man are ordered by the Lord c. This also some understand of the Lords guiding him by his spirit to doe that which is good and right in his eyes and the next clause and he delighteth in his way they understand thus that it is a delight to the righteous man to walk in Gods waies But surely David speaks still of the outward prosperity of the righteous to wit that God by his providence guides them in all their affairs so that they may find good successe and prosper therein and the next words are added to shew the cause hereof namely that God is pleased with their waies as finding them carefull to approve themselves to him in all things and therefore he prospers them and indeed some understand that last clause thus and
which God had brought upon him raising up his own son against him that sought to bereave him both of his life and kingdome they gazed and pointed at him in a way of wonder as some fool or mad-man yea they withdrew themselves and fled away from him as some detestable monster one that was the shame of mankind not worthy to live amongst men and by whom it was pity the earth should be any longer defiled in opposition to which therefore he adds But let them judge as they will of me thou art my strong refuge And indeed we find the like expressions used elsewhere much to the same purpose as Isa 8.18 and Zach. 3.8 and 1 Cor. 4.9 Vers 8. Let my mouth be filled with thy praise That is Let me have cause to praise thee and enable me to praise thee freely abundantly and continually that I may have nothing else in a manner in my mouth but thine honour and praise see the Note Job 8.21 Vers 12. O my God make haste for my help As if he had said And hereby disprove what mine enemies boast of to wit that thou hast forsaken me and his own confidence that they were herein deceived he implyes in those words O my God Vers 14. But I will hope continually c. This hath reference to that foregoing desire vers 12. that God would make hast to help him and is as if he had said that however though God should deferre to help him yet he would still wait in hope upon God Vers 15. My mouth shall shew forth thy righteousnesse and thy salvation all the day c. That is thy faithfulnesse and justice manifested in saving and delivering thy righteous servants see the Note Psal 51.8 for I know not the numbers thereof that is for thy mercies and deliverances are innumerable so that I shall never want matter of praising thee nor can ever sufficiently extoll thy name Others I know give an exposition of these words that is somewhat different from this my mouth shall shew forth thy righteousnesse that is I will the best I can generally declare thy justice in punishing the ungodly and thy salvation to wit in the preservation and deliverances of thy righteous servants for I know not the numbers thereof that is I must needs confesse that both thy judgements on the wicked and thy mercies to the righteous are more then I can reckon But the first exposition is the best Vers 16. I will goe in the strength of the Lord God c. That is I will walk dayly in the confidence of Gods strength and not of mine own whatever I undertake and whereever I goe I shall goe on in assurance of assistance and protection from the almighty God however weak I am in my self and however violent mine enemies be against me and though I meet with never so many and great troubles and hinderances and discouragements in my way yet I shall goe on with chearfulnesse courage and confidence not falling back or turning aside to the right hand or the left for any evils I may meet with in my course I will make mention of thy righteousnesse even of thine only that is I will not mind any other helps or supports but will rely upon thy faithfulnesse solely and wholly I know some do restrain the first clause either to his praising God for having said in the former verse that his mouth should shew forth Gods righteousnesse c. here he addes say they that he would enter upon this work in Gods strength or else to his going out to warre against his enemies or his persevering to withstand them in the maintenance of his just cause in the confidence of Gods aid But I conceive it is best to understand it more generally of his resting upon Gods power and help in all things whatsoever Vers 17. O God thou hast taught me from my youth That is say some by the holy instructions of my parents and teachers and withall by thine own spirit or rather thou hast taught me experimentally even from my youth by many wonderfull deliverances how good and faithfull thou art how tenderly carefull thou art over me and what a strong and sure refuge thou art to all that fly unto thee and thus I have been trained up from my childhood to trust in thee and to fly to thee in all my troubles Vers 18. Forsake me not untill I have shewed thy strength to this generation and thy power to every one that is to come That is to succeeding generations to wit either by recording it in the Psalms see the Note Psal 45.17 or by relating it to them who should report it to those of another generation and so it should be successively made known in all ages Vers 19. Thy righteousnesse also O God is very high See the Notes Psal 36.5 6. Vers 20. Thou which hast shewed me great and sore troubles c. See the Note Psal 4.6 shalt quicken me again and shalt bring me up again from the depths of the earth that is from those desperate dangers wherein I seemed to be as a man that was dead and buried See the Note Psal 42.7 PSALM LXXII The Title A Psalm for Solomon Some read it A Psalm of Solomon and hold that it was composed by Solomon only seeing in cannot be denied that this Psalm was one of Davids prayers because of those words in the close of this Psalm vers 20. The prayers of David the son of Iesse are ended they say withall that the Psalm is no other but the prayer which David made for Solomon a little before his death when by Davids appointment he was anointed king of Israel his father yet living 1 Kings 1.39 and that it was only brought into the form of a Psalm by Solomon But whether it were composed by Solomon or as others rather think by David however it was for Solomon that is concerning Solomon or for Solomons sake as being written by way of 1. congratulating him for the honour which was newly conferred upon him 2. of praying to God for him that his kingdome might be just prosperous and lasting and thereby also teaching the people what they should beg of God on his behalf 3. of propounding to him the pattern of Christs perfect government that imitating him in his government he might draw down the blessings here mentioned upon him and 4. by way of foretelling what his government should be Only we must know that though Solomon alone be expresly named here yet what is desired for him is covertly also desired for all that were to succeed him in that throne even unto Christ in whom the kingdome was to be established for ever and of whom Solomon was a type in regard whereof even he also is called Solomon Cant. 8.12 see the Note 2 Sam. 12.24 And indeed that this Psalm is chiefly meant of Christ is evident because there are many passages hereof that cannot properly be meant of Solomon as those vers 5 7 8 11 and
had overwhelmed us the stream had gone over our soul See the Notes 2 Sam. 22.5 Psal 32.6 69.1 Vers 6. Blessed be the Lord who hath not given us as a prey to their teeth This phrase implyes 1. that the mightiest enemies of Gods people cannot prevail over them even in their greatest weaknesse unlesse the Lord deliver them into their hands 2. that this because of their sins God in his justice might now have done but that of his mercy he was pleased to spare them Vers 7. Our soul is escaped as a bird out of the snare of the fowler See the Note Psal 91.3 PSALM CXXV Vers 1. THey that trust in the Lord shall be as mount Zion which cannot be removed c. The meaning is that as mount Zion stood fast could not be overturned though the winds on every side should blow with never such violence upon it so the Church shall never be overthrown but in the midst of all the changes confusions that are in the world all the persecutions that are raised against her she shall stand fast and continue for ever and so shall it be with every faithfull member of the Church in regard of their constant perseverance in the right way unto eternall salvation Only we must know that because mount Zion was a type of the Church therefore the Psalmist sets forth the stability of the Church by the stedfast standing of mount Zion rather then of any other mountain Vers 3. For the rod of the wicked c. That is the persecution oppression of wicked men the rod whereby they scourge beat Gods faithfull servants or the rod scepter the tyrannicall government of wicked men shall not rest upon the lot of the righteous that is upon the Church or upon their substance inheritance lest the righteous put forth their hands unto iniquity that is say some lest they stretch forth their hands in praying to idols or for it is not safe so to limit the words lest by the prosperity of such wicked men they be tempted to partake with them in their sins or lest through despair or faint-heartednesse fear of suffering they yield to doe any thing that is evil or take any unlawfull course to help themselves And indeed that phrase of putting forth their hands unto iniquity seemes to imply either some sly close secret stealing forth of mens hands as it were to do something that is evil thereby to avoid suffering or some sodain reaching forth their hands being overborn by the violence of temptation to some unlawfull way of securing themselves even as men ready to fall or sink in the water will sodainly catch at any thing that is within their reach to save themselves Vers 4. Doe good O Lord unto those that be good c. This may be understood more particularly as in reference to what was said in the foregoing verse of Gods sending them such seasonable deliverance from the oppression of wicked men that they might not put forth their hands unto iniquity Vers 5. As for such as turn aside unto their crooked waies the Lord shall lead them forth with the workers of iniquity c. That is God shall cut them off destroy them yea at the last judgement separating them from his elect people he shall cast them together with other reprobates into the pit of hell for in this expression the Lord shall lead them forth c. there is doubtlesse an allusion to that usuall custome of leading forth malefactours in publick from the place of their imprisonment to the place of execution But what is meant here by those that turn asside unto their crooked waies why is it said that they shall be led forth with the workers of iniquity I answer that this may be probably expounded severall waies as 1. that those cunning hypocrites that professe themselves to be of the number of Gods people make a shew of religion and yet the whilst do secretly turn aside into the crooked waies of any base sinfull practises shall be punished no lesse then those that are openly profane yea no lesse then the heathen that are professedly workers of iniquity or 2. that those that forsake the waies of righteousnesse turn aside into the crooked waies of wickednesse shall be destroyed no lesse then those that have alwaies given up themselves to work iniquity or 3. which I like the best because it best agreeth with that which went before vers 3 4. that those that in times of persecution when the rod of the wicked is upon the lot of the righteous shall for fear or hope of favour deny the faith or take any other crooked sinfull way to secure or advance themselves shall be punished as workers of iniquity no pretence of the temptations by means whereof they were seduced shall keep them from being numbred amongst workers of iniquity nor from being punished as such for this expression the Lord shall lead them forth with the workers of iniquity is to the same effect with this the Lord shall punish them as workers of iniquity as if we should say They that secretly filch away other mens goods the judge shall punish them with thieves And as for that last clause but peace shall be upon Israel therein is this covertly implyed that the destruction of such hypocrites shall tend to the peace of the truly faithfull PSALM CXXVI Vers 1. WHen the Lord turned again the captivity of Zion c. That is When the Lord brought the Jews back from Babylon into their own countrey we were like them that dream the mercy seemed so incredible so far above all hope and expectation that at first we could scarce tell whether it were so indeed or whether we were not all the while in a dream as it is said of Peter when the Angel had carried him out of prison Act. 12.9 that he wist not that it was true which was done by the Angel but thought he saw a vision And indeed that a heathen king should of his own accord send home Gods captived people into their own land that with a charge to build again the city Jerusalem and the Temple therein a command to his subjects to afford them all requisite accommodations thereunto giving them likewise all the vessels of the Temple with great riches besides it was a matter of great wonder the people here do observe it to shew what great cause they had to blesse God for it Vers 2. Then was our mouth filled with laughter our tongue with singing See the Note Job 8.21 The time was when they hung up their harps upon the willows could not sing for bitternesse of spirit How shall we sing say they the Lords song in a strange land see Psal 137.2 4 but now they had taken them down again and could sing Psalm upon Psalm and were never weary of singing Then said they among the heathen The Lord hath done great things
wisdome which he will not seek to attain if he hears of any that are eminent for any kind of wisdome he will endeavour to gain what he can from them and as long as there is any thing to be learned he will never give over But now if we read this Proverb as it is render'd in the margin of our Bibles He that separateth himself seeketh according to his desire and intermedleth in every businesse there are divers other expositions that may be given of it As 1. thus He that separateth himself to wit from his friend as desiring to break off friendship with him seeketh according to his desire that is he seeketh some occasion or other to effect what he desireth and intermedleth in every businesse that is he will be catching at every word that is spoken at every thing that is done though it be in businesses that no way concern himself that he may find some pretence to make a breach or to justifie the breach he hath made between him and his friend Or 2. thus He that separateth himself to wit in the avoiding of all lets impediments that may crosse his desire seeketh according to his desire that is seeketh after that which he desireth and intermedleth in every businesse that is he will leave no stone unrolled no course unattempted whereby he may hope to effect his desire Or 3. thus He that separateth himself that is He that out of self-conceit peevish stubbornnesse withdraws himself from the company and conversation of others as loving to goe in a way by himself though it be crosse to all the world relying with confidence upon his own judgement and despising the judgement of others seeketh according to his desire that is he pursueth his own desires and whatever it is wherein he pleaseth himself and intermedleth in every businesse that is he will be medling where he lists whatever the businesse be though it no way concerns him Or 4. thus He that separateth himself seeketh according to his desire that is He that upon causelesse pretences doth separate himself from the communion of the Church and the assemblies where God is worshipped doth quickly shake off all fear of God and man and with an unbridled desire seeks to satisfie his own lusts in doing whatever seems good in his own eyes Vers 2. A fool hath no delight in understanding but that his heart may discover it self That is say some Expositours he delights in knowledge for no other reason but that he may in a vain-glorious manner vaunt himself of it But I rather take it thus either 1. that A fool hath no delight in knowledge or piety or any thing that is good though he may doe that which simply in it self is good yet he never doeth it with any delight but that all his delight is in wicked speeches and actions whereby he discovers the wickednesse that is in his heart or 2. that he delights not to hear the wisdome and understanding of others as namely their wise instructions counsels but that all his desire is that he may be heard himself that he may vent what he hath conceived in his heart or any thing that comes into his mind though it be never so foolish or that he may follow his own humour against all that can be said to the contrary whereby the wickednesse of his heart is notably discovered Vers 3. When the wicked cometh then cometh contempt c. See the Note chap. 11.2 where the same thing is said of the proud man in particular Yet some extend this farther as namely that the wicked are wont to contemn both God and man all laws admonitions all dangers and punishments so that nothing can restrain them from their wicked waies and with ignominy reproach to wit because where the wicked man cometh he is not only wont to contemn men but also to cast upon them all the ignominy and disgrace he can and therewith also to load them with reproaches Yet the meaning of this last clause may be as well as the former that both contempt and ignominy and reproach do by the just judgement of God follow the wicked man whereever he goeth Vers 4. The words of a mans mouth are as deep waters c. That is The words of a wise mans mouth are as deep waters to wit 1. because they are full of profound wisdome which every shallow capacity cannot comprehend at least there is more wisdome in his words then one would at first think there is the force weight of his words is not easily discerned and 2. because such a man utters such words both continually plenteously nor can ever be drawn dry see the Note chap. 10.11 And indeed that this is meant peculiarly of the words of a wise man is evident by the following clause and the wel-spring of wisdome is as a flowing brook wherein either the same thing is again expressed in other tearms to wit that the wise mans mouth which is here tearmed the wel-spring of wisdome is as an ever-flowing brook or else a reason is given of the former clause to wit that because the wisdome of the wise is as a fountain or spring within him therefore wise speech doth stream forth from him as a flowing brook Vers 5. It is not good to accept the person of the wicked to overthrow the righteous in judgement As if he should have said Though it may seem a point of wisdome and policy for gain favour to do so yet it will be found to be in truth a thing both sinfull perillous see the Note chap. 17.26 And by the wicked the righteous here may be meant only such whose cause is wicked or righteous Yet it may be understood generally of men that are wicked or righteous because usually such as the man is such is the cause which he maintains Vers 6. A fools lips enter into contention c. That is Witlesse men void of naturall wisdome or wicked gracelesse fools by the rashnesse folly or by the wickednesse of their speeches by their slanders scoffs and other injurious insolent speeches do not only stir up contention brabling wrangling between themselves and others but also fighting as is implyed in the following clause and his mouth calleth for strokes that is it provokes men to strike him or sets others together by the eares But yet that expression in the first clause of entering into contention may be meant of such as will be medling with the quarrells of others and then by their folly though haply interposing themselves under a pretence of making peace do encrease the quarrell and it may be become parties in it and get some mischief amongst them Vers 7. A fools mouth is his destruction and his lips are the snare of his soul To wit in that they speak those things that bring their very lives in danger yea their souls too without repentance But see the Notes chap. 10.14 and 12.13 and 13.3 Vers
and Wind and Waters are yea and that the mutability and mortality of man being as naturall to man as these perpetuall motions are to these Creatures that can no more be avoided in man to make him happy than the constant motions of these creatures can be hindered or changed Again 2. Others hold that the drift of these passages is by shewing the instable condition of the creatures to prove their vanity especially in regard of making men happy And hereupon it is that having said That all things under the Sun are vanity he first begins here with the Sun it self the rather because if the Sun which is under God the first cause of the generation and corruption of things below be subject to vanity it is no marvel though other things be so too Now by the Sunnes continuall wheeling about the earth Solomon proves the vanity thereof especially in regard of making man happy and that because 1. If it could bring any happiness to man in its rising when it sets at night it would be lost again And 2. notwithstanding any benefit that it yeelds to men by its heat and light moving thus year after year in one constant way no man can expect any further advantage by it than others have had in their generation who have onely enjoyed it for a time and never received any durable happinesse from it But thirdly others say and that to me seems the most probable that the drift of Solomon in this place is further to shew That man is more vain than other creatures that seem to be in the most restless condition and that because they keep stedfastly their set course according to the Law of their creation whereas men one generation after another do continually passe away And this he first sheweth in the Sun which observeth its constant course in its rising and setting and being set doth still rise again in equal glory whereas man dieth and is gone and never returneth again which is just what the Heathen Poet said Soles occidere redire possunt Nobis cum semel occidit brevis lux Nox est perpetua una dormienda Vers 6. The Wind goeth toward the South and turneth about unto the North c. Because in the originall the Wind is not expressed in the beginning of this verse therefore some translate it He goeth toward the South c. and so understand it as with reference to the foregoing verse of the Sun to wit that one halfe of the year namely in Summer and Autumn it goeth toward the South and the other half of the year namely in the Winter Spring it turneth about into the North. But now our Translators take it as spoken with respect to the last clause of the verse where the Wind is mentioned and accordingly do understand this also of the Wind that it sometimes bloweth from the South and then it goeth about into the opposite part of the heaven and bloweth from the North It whirleth about continually that is it suddenly passeth about the heavens sometimes being in one point of the heaven and presently again in another and the Wind returneth again according to his circuits that is it whirls about from one quarter of the heaven to another again and again as it hath formerly done As for the drift of Solomon in these words it is the same as before in the foregoing verse for which see the Note there Vers 7. All the Rivers run into the Sea yet the Sea is not full c. That is so as to swell above the earth and to over-flow the Banks and Bounds which God hath set to it Vnto the place from whence the rivers come thither they return again Where I conceive the order of Solomons words makes it clear that the Fountains and Springs from whence the waters of the Rivers do flow are said here to be the place whither they return again For first he speaks of the Rivers running down from thence into the Sea and notes this as observable that notwithstanding the Sea is not full and then to shew the reason why the Sea doth not over-flow its banks by this means he adds that unto the place from whence the Rivers come thither they return again to wit because from the Sea they go through certain pores and veins and secret passages of the earth by which means also being strained they lose the saltnesse they had contracted in the Sea and become sweet and fresh again and so return back to the fountains from whence they came As for the drift and scope of these words it is the same with that which is said before concerning the revolutions of the Sun vers 5. for which see the Note there Onely the vanity of the creatures in their not satisfying the desires of men either in point of knowledge or otherwise is here more fully set forth by the Seas not being full notwithstanding so many Rivers do continually flow into it Vers 8. All things are full of labour c. Some Expositors understand this as that which went before of the restless motions of the Creatures as if Solomon had said As these particulars before mentioned so indeed all things in this world generally do as it were weary themselves with continual restlesse labours never abiding long in one setled condition but being all in their kinds some way or other inconstant transitory and fleeting and accordingly they conceive the drift of these words is likewise either 1. To shew that therefore all things here below are representations of mans vanity and inconstancy so that where ever we turn our eyes we may behold our own vanity or 2. to prove that men can never enjoy any stable happinesse by things that are so mutable and unstable But the generality of Expositors do otherwise understand these words to wit that all things are said to be full of labour because mens endeavours about them either in seeking to attain them or in the enjoying and making use of them or in searching to find out the nature the causes and reasons of them which some think is principally here intended do weary them with continuall toyl and labour so that this may be taken as another argument whereby Solomon proves the vanity of all worldly things to wit because all things here below yea even those things wherein men take most delight do weary them with continuall toil and labour and that which bringeth so much trouble to men and is so far from yeelding them perpetuall contentment that they become weary of it can never make a man happy and therefore must needs be vain as to such a purpose As for the following words Man cannot utter it That is no man whatsoever no not the wisest of men the tongue of man is not able to express it that must needs be meant either of the continuall restlesnesse changeablenesse of the creatures of which some understand the foregoing words that this cannot by any words be set forth or else rather
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
eternall destruction Who so pleaseth God in the Hebrew it is who so is good before God for which see the Note Chap. 2.26 shall escape from her that is shall either be preserved from being intangled by her or at least shall be delivered out of her snares And indeed which is here implyed nothing but the supernaturall grace of God no wisdome nor strength of their own can ever deliver men from the power of a harlots temptations But the sinner shall be taken by her see the Note Pro. 22.14 But may some say How comes Solomon to speake here of the danger of harlots I answer that having spoken in the foregoing verse of the diligent search he had made to discover the folly and madnesse of the wickednesse of men he instanceth here in this one particular discovery that he had made concerning the subtlety and danger of harlots the rather adding this to the Catalogue of the vanities he had formerly mentioned that hereby he might testifie his unfeigned repentance for all those grosse miscarriages whereinto by meanes of that sort of women he had formerly fallen Vers 27. Behold this have I found saith the Preacher counting one by one to find out the account This particle Behold may be prefixed by way of admiration to imply how strange and wonderfull that might well seeme which he meant now to say or by way of perswading men to attend diligently to that which he now assures them he had by a serious and carefull search found to be most certainly true And this now may be either that which he had said before ver 26. concerning the harlot that such a woman is more bitter then death that her heart is snares and nets c. or rather that which he addes afterward ver 28. One man among a thousand have I found c. And to challenge the more credit to his Testimony herein he againe here stiles himselfe The Preacher thereby covertly intimating of how great importance his Testimony was both in regard of that eminent measure of wisdome wherewith God had endued him and in regard that he testified this after his repentance when having been before insnared in the nets and bands of seducing women he was through Gods mercy dis-intangled from those snares and as a true penitent was returned againe to the Congregation of the Saints for which see the Note Chap. 1.1 And to the same purpose I conceive is that also added which followes in the next words Counting one by one to find out the account or as it is in the margin of our Bibles weighing one thing after another to find out the reason for hereby he implyes how considerable also this his testimony was in regard of the diligent and exact search that he had made to find out the truth of things weighing or counting them one by one severally that he might not be confounded with many things together but might the better conceive of every thing whilst he considered of it singly and apart by it selfe Only indeed the things of which he here saith that he counted or weighed them one by one or one after another may be severall wayes understood as 1. It may be meant of men and women and their severall wayes and courses to wit that whilst he made diligent search and enquiry into the conversation and doings of men and women severally one by one that he might find out the reason thereof and might give a cleare account and certain determination therein he found that which he delivers here for an approved truth And therefore some take the drift of these words to be all one as if he had said That you may know that such ensnaring women and such foolish men that are ensnared by them are every where to be found mark what I have observed whilst I did severally consider the temper and behaviour of all men and women whatsoever Or secondly It may be meant of the manifold subtilties and devices of harlots and the mischiefes that follow thereon to wit that whilst he made diligent search and enquiry into these counting them severally one by one that he might find out the number of them he discovered that which here he declares namely that they are very dangerous snares or that their subtilties are infinite and not to be discovered for so some understand the following verse Or rather thirdly It may be meant of all things in generall to wit that whilst he did in the pursuit of wisdome make a diligent search into the knowledge of all things considering each thing singly apart by it selfe and then comparing them one with another that he might find out the reason of them and discover how men might live wisely and happily and the folly and madnesse of those wayes that disturb the life of man he found out the truth of that which here he declares concerning women Vers 28. Which yet my soule seeketh but I find not c. That is Which full information concerning the wayes and courses of men and women and the reason thereof or which discovery of all the manifold and perplexed subtleties and devices of harlots for the intangling of men or which satisfaction concerning the nature and causes of all things I doe still with all diligence and earnestness make inquiry for but cannot perfectly attain it As for the following words One man among a thousand have I found but a woman among all those have I not found therein Solomon tels us what it was that he had discovered though in other respects what he had made most diligent search after he could not find And the most usuall interpretations that are given of those words are either 1. that though there be very few men to be found that are prudent wise and good and that truly deserve the name of men yet women that are pious and wise and prudent and such as they ought to be are far more rarely to be found A few such men he had found one amongst a thousand but such a woman amongst a thousand women he had not found And indeed the Scripture tells us that women are the weaker vessels and so by reason of their weaknesse and the ficklenesse of their spirits they are more prone to erre and lesse able to resist temptations whence it is that Solomon speakes elswhere of a wise and vertuous woman as of such a rare Jewel Who can find a vertuous woman c. Pro. 31.10 Or secondly that though Solomon had taken notice of some few men that were wise and good or that had avoyded the snares of enticing women yet amongst those wanton women that he had conversed with he had not found one good And upon this ground some conceive that he expresseth this number of a thousand as having respect to his seven hundred wives and three hundred concubines 1 Kings 11.3 Or thirdly that the temper and disposition the counsels and devices of men even when they set themselves to delude and ensnare others are far more
in those things which he sought to know all which is implyed in those words Yea he gave good heed and sought out And 4. Because he had formerly given proofe of his great wisdome and his desire to profit others in the Proverbs which he had composed digested into order and published for the good of the Church And set in order many Proverbs see the Note Pro. 1.1 Vers 10. The Preacher sought c. Here Solomon commends this Book to men from the nature and quality of the doctrine therein contained The Preacher sought to find out acceptable words or as it is in the Hebrew words of delight that is he laboured both by study and prayer to write those things that would be cause of great delight to those that were able truly to judge of them wholsome and profitable doctrine such things as were worthy of all acceptation 1 Tim. 1.15 and that would yield reall refreshing and comfort to mens souls and withall delivered in such expressions as might also delight the readers And that which was written was upright that is it was not written to flatter men or to tickle a carnall eare and fancy nor any otherwise to please men then as might be for their spirituall benefit and edification it was written in sincerity without favouring men in any corrupt way and to make men upright in all their wayes See the Note Pro. 8.8 Even words of truth that is infallibly certain and free from all error and falshood Vers 11. The words of the wise c. Here Solomon commends his doctrine and so occasionally and consequently the doctrine of all other divine and sacred Writers from the vertue efficacy and authority thereof The words of the wise to wit the Penmen of the Scripture that were infallibly inspired by the only wise God and those that from thence doe instruct men to make them wise unto salvation are as goads that is sharp and pungent to awaken and rowse up the drowsie to attend to what is taught them to pierce mens hearts with godly compunction and sorrow for sin and with feare of Gods wrath as it is said of the Jewes that upon the hearing of the Apostles preaching they were pricked in their heart Act. 2.37 to reduce those that are gone astray into the right way and to quicken and stir up those that are dull and sluggish by exhortations promises and threatnings by feare of punishments and hope of reward to be still proceeding forward in the way of well-doing yea with alacrity and livelinesse to run the way of Gods commandments not flattering men in their sins nor tickling their itching ears but as the Apostle speaks Heb. 4.12 Quick and powerfull and sharper then any two-edged sword piercing even to the dividing asunder of soul and spirit And as nailes whereby is meant either 1. such stakes or pins wherewith shepheards doe fasten their hurdles or sheepfolds by driving them into the ground that so their sheep may in those inclosures be kept in together and then this implyes the efficacy of the words of the wise to keep men from going astray after false doctrines and sinfull courses and to retain them in the unity of one and the same faith and in mutual love one to another or 2. the nailes wherewith Carpenters and others doe fasten their work together implying likewise the efficacy of the Scripture to pierce and enter into the souls of men to make them stediast constant and unmoveable in the wayes of truth and righteousnesse to unite them to God and to Christ and in mutuall love one to another fastened by the Masters of Assemblies that is the Penmen of the Scripture and others that are sent forth to be teachers in the Church whose work it is to drive in these nailes by exhortation and faithfull application and to fasten them so in mens hearts that they may never be plucked out again and who are therefore called the Masters of Assemblies because God hath authorized them to call the holy Assemblyes Act. 6.2 and to be spirituall Rulers in his Church Heb. 13.17 Which are given from one Shepheard to wit God in Christ the chiefe and supream Shepheard of our souls Joh 10.11 1 Pet. 2.25 5.4 so called here in pursuance of the former metaphor of goads and nailes whereby heardsmen doe prick forward their oxen and shepheards doe fasten their sheep-pens who hath been in all ages the only teacher of his Church in regard that it was he that by his Spirit did infallibly guide the Prophets and Apostles and other holy men of God in writing the Scriptures 2 Pet. 1.25 1 Pet. 1.11 and he it is that hath in all ages given the Church Pastors and Teachers to shew them the way of life Jer. 3.15 Eph. 4.11 furnishing them with gifts and assisting them by his Spirit in the faithfull discharge of their calling and work Vers 12. And further by these my Son be admonished c. That is By these holy instructions contained in this book wherein the whole duty of man is briefely delivered in a few words or by these and other the writings of the wise Penmen of the Scriptures be informed and warned wherein to seek for true blisse and happinesse not by seeking after and setting thy heart upon the vaine perishing things of this world but by a quiet dependance upon Gods providence here in a comfortable enjoyment of the portion that God hath here allotted us and serious seeking of those things that are eternall Of making many bookes there is no end and much study or reading is a weariness to the flesh That is It wasteth and weareth away mens strength heating the brain consuming the spirits and drying up the moysture of the body and so makes their reading and study irksome and tedious to them The scope therefore of Solomon in this whole verse seems to be either 1. To shew that he could have expressed that which he hath written in this booke far more largely many bookes might have been written of this subject but that he considered that much reading is wearisome and that this which he had delivered briefely would be sufficient to inform men of the truth herein contained or 2. to perswade men to content themselves with the directions given here and in other bookes of the holy Scripture without seeking any further and that because if men should look into other humane writings to learn how true happinesse is to be attained they might weary themselves with endlesse toil and labour the books being so infinite and the opinions of men therein so different but never reap any profit or satisfaction hereby as to this enquiry and that because these are the perfect rule of faith and manners so that only in these and such other bookes as are agreeable to these and grounded on these the way to the attainment of true happinesse is to be found Or 3. to invite men to the reading of this and other parts of the Scripture which teach
watch-men be meant false Teachers wicked men that are in the place of Pastors and Governours of the Church but are indeed of an Antichristian spirit then by their smiting and wounding the Spouse is meant either their wounding the faithfull with their scandalous and wicked lives or else rather the bitter reproaches and cruell persecutions wherewith they wound the faithfull and that for no other reason but because they seek after Christ for indeed reproaching is tearmed smiting in the Scripture Jer. 18.18 and so are all other wayes of persecuting and afflicting the children of God see Isa 53.4 And that this is here meant is methinks evident because the Church seemes to bewaile her sufferings herein which she would not have done if the wounds she speakes of had been only the reproofes of her faithfull Pastors and because these calamities seeme to be mentioned as brought upon the Church by way of punishing her for her former neglect of Christ and as a meanes to quicken her in the way of repentance The keepers of the wals took away my vail from me Either the same persons that were before called the watch-men that went about the City are here called the keepers of the wall or if we understand it of others that had more peculiarly the charge of looking to the walls it must be supposed either that upon the outcry made these came in to the ayde of the other or else that the Spouse having gotten from the watch-men fell afterwards into the hand of the keepers of the wall and that striving with them she was forced to leave her vaile behind her Now by these keepers of the walls may be meant againe as before the faithfull Pastors of the Church who are said to take away the Spouses vaile either because when they reprove the faithfull they are wont also to take from them all the excuses and pretences wherewith they are wont to palliate their offences or because they may by over-harsh censures condemne the faithfull as false-hearted hypocrites and so strip off their vaile the good esteeme they formerly enjoyed But rather by these keepers of the walls may be meant civil Magistrates that are by their place to defend the Church against outward enemies or as before is said of the watch-men wicked Pastors and Governours in the Church And because vailes were worne by women as an ornament Isa 3.23 as a token of the modesty of virgins and therefore an honour to them Gen. 24.65 and the signe of wives subjection to their husbands see Gen. 20.16 1 Cor. 11.5 c. therefore these persecuting tyrants because they stripped the Church of her outward estate and by the foule reproaches they cast upon her charging her with heresie and schisme and all manner of evill they did what in them lay to bereave her of her good name and repute yea of her innocency which was her honour and by pressing upon her false doctrines and humane inventions did seek to strip her of the purity and integrity of her doctrine and discipline wherein consisted her subjection to Christ they are said to have taken away her vaile from her Vers 8. I charge you O daughters of Jerusalem c. See the Notes Chap. 1.5 2.7 It seemes that these daughters of Jerusalem hearing the noise that was made by the Spouses calling for her beloved or upon the tumult that was made by the watch-mens apprehending of her came forth to see what the matter was and thereupon she spake thus to them Or else it must be supposed that having with much adoe gotten away from the keepers of the walls not discouraged with the hard usage she had met with she went on in her search and enquiry after her beloved as indeed the faithfull are never more zealous for Christ then in times of persecution and in an houre of desertion occasioned by their former neglect of Christ and so meeting with these daughters of Jerusalem pressed them to help her in finding out her beloved I charge you O daughters of Jerusalem if ye find my beloved that ye tell him that I am sick of love It is in the Orâ—ginal expressed very emphatically with an earnest and passionate kind of speech If you find my beloved what will ye tell him why truly not what injuries have been offered me that I mind not so much but that which you may easily discerne in me to wit that I am sick of love that is for want of him for which see the Note Chap. 2.5 It is an expression much like that Hos 9.14 Give them O Lord what wilt thou give give them a miscarrying womb and dry breasts and that the drift of it is all one as if she had said I doe not desire to conceale from you the cause of my troubled soule nor doe I desire that you should conceale it but rather that you should freely impart it to him namely that I am sick of love And so the meaning is that the Church desires her particular members and friends or that the faithfull desire of all the Saints and servants of God that if they enjoyed the light of Christs countenance or that when they found his presence with them in their private prayers or private resortings that they would then spread her or their cause before him and plead with him on their behalfe Vers 9. What is thy beloved more then another beloved O thou fairest among women c. See the Note Chap. 1.8 The daughters of Jerusalem mentioned in the foregoing verse doe make this enquiry of the Spouse concerning her beloved that they might hereby minister an occasion to her to set forth his praise and that either thereby to give a vent to her affection which might be some ease to her heart that seemed to be almost overwhelmed with trouble for him or rather that they might receive full satisfaction from her concerning him as wondering at her love and being fully perswaded that there was something considerable in it that she the fairest among women should be so vehemently carried out in her affection to him and should lay such a solemne charge and adjuration upon them concerning him which is expressed in the following words wherein to shew how earnestly they desired to be informed herein their inquiry of him is againe repeated What is thy beloved more then another beloved that thou doest so charge us That is What excellencies are there in him more then there are in others that are by their friends esteemed also worthy to be beloved And severall things are here observable as this relates to Christ and his Spouse the Church as namely 1. That the beauty of his Spouse is no whit impaired when she is beaten wounded and unveiled because the graces of Christians doe shine forth with greatest brightnesse in times of persecution and affliction 2. That the faithfulls earnest seeking after Christ is a singular meanes to put others upon enquiring after him and 3. That Christians will be earnest to have the