being kept secret in the bosome of God or only by God revealed unto men Vers 14. The depth saith It is not in me and the sea saith It is not in me By the depth as it is here distinguished from the sea we must needs understand either deep rivers or the waters that are under the earth or else rather the depth of the earth it self as Psal 75.20 there is expresse mention made we see of the depths of the earth But however the meaning of this clause is either that man cannot find out wisedome though he travels by land or by sea never so farre or rather that it cannot be found either in the entrails of the earth or in the bottome of the sea as gold and silver and other costly minerals and precious stones many times are Vers 15. It cannot be gotten for gold c. See the former Note vers 13. Vers 17. The exchange of it shall not be for jewels or vessels of fine gold The price whereof is much enhaunsed many times by the curious workmanship thereof Vers 19. The Topaz of Ethiopia shall not equall it That is even those gems that are the more esteemed because they are fetched from a far country Vers 20. Whence then cometh wisedome c. See the former Note vers 12. Vers 21. Seeing it is hid from the eyes of all living and kept close from the fowls of the air Though we read the last clause as some do and kept close from the fowls of heaven yet that it should be meant of the angels in heaven seems to me very improbable Rather I conceive the meaning of the whole verse to be either that man can no where find out this supernaturall wisedome as he doth many of the secrets of nature minerals and precious stones c. and so this clause that it is kept close from the fowls of the air is added to imply that as it cannot be found in the depths of the earth or sea as he had said before so neither in the regions of the air above no where under heaven no where but in the bosome of God so that though men could mount up into the air and from thence behold all things on the earth as the quick-sighted fowls of the air do yet they could not thereby discover this wisedome or else more generally that no creature can attain to this wisedome farther at least then God is pleased to reveal it to them nature is a mere stranger to it and therefore it is hid from all creatures high or low whatever they are Vers 22. Destruction and death say We have heard the fame thereof with our ears The meaning is that though they had heard some talk or mention of wisedome yet that was all they were never able fully to find it out Some by destruction and death understand the devils and damned in hell others the souls of the Saints departed to wit that even when they are no longer clogged with earthly bodies and so are the freer to search after wisedome they were never able fully to comprehend it yea and others understand it more generally yet of all men that have lived formerly from the first creation and are now dead to wit that they were never any more able to find out this wisedome of God then those that are now living though formerly they lived many years and so had great advantage to gain more wisedome then others and though some of them were in their times men of great wisedome as the Philosophers and others yet this supernaturall wisedome of God they were never able to comprehend that which they had was but a shadow of wisedome as farre short of true wisedome as the fame of a thing is short of the thing it self But lastly others understand by destruction and death hell and the grave or rather the depths and bowels of the earth and sea and so make the meaning to be this that though there the fame of wisedome hath been heard to wit because the providence of God extends it self to the ordering of all things there yet there this supernaturall wisedome cannot be learnt or found And this Exposition I conceive most probable and judge this which is said here to be much the same with that before vers 14. The depth saith It is not in me Vers 23. God understandeth the way thereof and he knoweth the place thereof If we conceive that Job speaks here of that supernaturall knowledge of God and the way of salvation which is indeed the only true wisedome of man the meaning then must needs be that God only knoweth how this is to be attained because God must reveal it to man or he can never attain it But if we understand it of the secret wisedome of God in the government of the world as questionlesse Job intended it then the meaning of the words is that God and he only understands where this wisedome is because it rests only in his own bosome he fully knows all the waies of his Providence to wit how and why all things are done as why the wicked often prosper and the righteous are afflicted which are all to man altogether unsearchable Vers 24. For he looketh to the ends of the earth c. That is he beholds all things not only in heaven but also throughout the world to wit that he may order and dispose of them as seems good unto himself and this Job alledgeth as an evident proof that therefore God must needs perfectly know the cause of all things that are done in the world which are hidden from man And indeed this place makes it clear as I conceive that the unsearchable wisedome Job speaks of in this chapter which is known only to God and which man cannot attain is that of his counsels in all the waies and works of his Providence Vers 25. To make the weight for the winds and he weigheth the waters by measure The meaning is that God doth appoint and order such a quantity and measure both of the winds and waters whether we understand it of the rain that comes down from the clouds or of the waters that are in seas rivers brooks and springs upon the earth as may serve just for the accomplishment of what he hath purposed with himself whether for judgement or mercy that either the winds or waters are more or lesse in one place or in another it is not by chance but by the Providence of God who sees well and understands all that he doth Vers 26. When he made a decree for the rain and a way for the lightning of the thunder c. The drift of these words is to shew that the unsearchable wisedome whereby God governs the world and the fulnesse thereof was with God and therefore known to him from the beginning of the world yea even from eternity When he made a decree for the rain c. that is when from all eternity he decreed or when at the first creation he established an order how
purer through thy fiery indignation they suddenly vanish away like smoke even as drosse consumes away in the fining of metals Therefore I love thy testimonies to wit because I am thereby taught so to live that I may not thus perish with the wicked because this severity of thine against the wicked makes me the more highly to prize that word wherein thou hast made known the riches of thy grace towards thy chosen people Vers 120. My flesh trembleth for fear of thee and I am afraid of thy judgements To wit as being terrified with the judgements which God executed upon wicked men of which he had spoken in the two foregoing verses See also the Note Psal 42.6 Vers 121. I have done judgement justice c. As if he should have said And it is therefore without cause that mine enemies persecute me hereupon he infers leave me not to mine oppressours Vers 122. Be surety for thy servant for good c That is Interpose thy self betwixt me mine enemies rescue me from their tyranny oppression as sureties do poor debtours out of the hands of their cruel creditours that by undertaking to plead my cause to assert mine innocency Vers 126. It is time for thee Lord to work c. To wit to doe that which is thy proper work as thou art the just judge of the whole world that is to punish suppresse the wicked to make good thy promises by helping thy poor servants out of their hands as if he had said Whatever becomes of me it is time for thee Lord to work for the vindicating of thine own glory For they have made void thy law to wit in that they had no respect to it but did merely what they pleased themselves as if there had been no law to which they were bound to submit themselves yea in that they forced others to disobey it persecuted those that would have made it their rule especially too in that by their false glosses perverting of Gods laws they made them of none effect However it was not the purpose of the prophet hereby to prescribe God a time only he seeks to God for deliverance by pleading how seasonable it was to take vengeance on the wicked when they were so ripe for judgement Vers 127. Therefore I love thy commandements above gold c. That is Because I saw that wicked men did so generally slight make void thy law therefore admiring their blindnesse and madnesse herein out of a holy indignation against them that thy service might not wholly fall to the ground my love to thy law became the more fervent or Because I was perswaded that God would undertake the defence of the righteous would not let the wickednesse of the wicked go alwaies unpunished therefore I did the more affectionately love thy law And to the same purpose is that which follows in the next verse Vers 128. Therefore I esteem all thy precepts concerning all things to be right c. That is For the same reasons to wit those mentioned in the foregoing Note I am the more assuredly perswaded of the righteousnesse of thy whole law and do the more heartily embrace it and I hate every false way see the Note above vers 104. Vers 129. Thy testimonies are wonderfull c. See the Note above vers 18 therefore doth my soul keep them that is even out of that reverence which in this regard I bear to them I do willingly heartily observe them Vers 130. The entrance of thy words giveth light c. That is When thy words enter a mans heart make a sanctifying impression therein then they enlighten his soul or rather thus When men do first enter upon the study of thy word they shall presently find their understandings enlightned thereby it giveth understanding to the simple see the Note Psal 19.7 Vers 132. Look thou upon me c. This David might say either with respect to the false slanders that were raised against him by his enemies from which to clear himself he desires that God would look upon him take notice of his innocency or with respect to his apprehension that God had for a time seemed to turn his back upon him which makes him therefore desire that God would again look favourably upon him saith he be mercifull unto me as thou usest to doe unto those that love thy name which is as if he had said Though in this great misery I am in thou seemest to hide thy self from me yet knowing that all thy faithfull servants have in all ages found thee mercifull to them this emboldens me to begge of thee that thou wouldest deale with me as thou art wont to deale with those that sincerely love thee Vers 139. My zeal hath consumed me See the Note Psal 69.9 Vers 140. Thy word is very pure It is in the Hebrew tried or refined for which see the Notes 2 Sam. 22.31 Psal 12.6 Vers 142. Thy righteousnesse is an everlasting righteousnesse c. To wit the righteousnesse of God revealed in his word as it contains both an eternall rule of righteousnesse for men and also promises and threatnings that shall be alwaies found righteous faithfull which is evident by the following clause thy word is truth see also the Notes Psal 111.7 8. Vers 143. Thy commandements are my delight He means the commandements with the promises annexed or the whole doctrine of life salvation revealed in the word Vers 148. Mine eyes prevent the night watches that I might meditate in thy word Because in the night there were severall watches see the Note Judg. 7.19 therefore the meaning may be either that he was more carefull ready to awake at severall times in the night to meditate on Gods word then those that were appointed to watch were to doe their duty therein yet we know the care of such men is usually very great both to keep their times for watching and to see that sleep doth not overtake them for which see also the Note Psal 63.6 or else that he did usually awake to meditate on Gods word at severall times in the night before the watchmen did call upon him who were wont it seems to call upon men to tell them the seasons of the night But I rather think that by the night watches here are meant the last watch in every night which is elsewhere called the morning watch Exod. 14.24 and so that he saith here is the same with that which he had said in the foregoing verse I prevented the dawning of the morning Vers 149. O Lord quicken me according to thy judgement That is according to thy word see the Note vers 25. The same is meant after vers 154 156 159. Vers 150. They draw nigh that follow after mischief c. That is They draw nigh to me to doe me mischief they are far from thy law that is they mind not thy law therefore no
with themselves should rot and consume away their great wealth being no way sufficient to secure them Yet some would have it to be understood thus that the glory they had gotten from their stately dwellings should consume away or that whilst they consume in the grave their very dwellings by degrees do lose their names But the first exposition is the best Vers 15. But God will redeem my soul from the power of the grave c. As if he had said Though riches cannot redeem the rich yet God will redeem me from the power of death and from the grave see the Note Psal 16.10 for he shall receive me that is of his own free grace he will receive me to himself my soul at my death my body at the resurrection And thus David applyeth that to himself which in the foregoing verse he had affirmed of the righteous in generall and the upright shall have dominion over them in the morning Vers 16. Be not thou afraid when one is made rich c. That is Be not dismayed nor overcome with fear because of the power which such have to oppresse the righteous or Be not dejected nor discouraged as fearing whether God doth not favour such rather then thy self because God prospers them whilst thou art afflicted Vers 17. For when he dyeth he shall carry nothing away c. And therefore 1. such a one is no way to be envied since his blisse and life do perish together and 2. there will be no longer any cause to fear them because they will not in another world have any power to hurt as here they had Vers 18. Though whilst he lived he blessed his soul c. To wit in that 1. he applauded himself for his happinesse in his wealth and outward greatnesse 2. he flattered himself with vain conceits of Gods savour and that he should still continue in his prosperous estate and gave himself all the content and delight he could in the enjoyment of his plenty and men will praise thee when thou doest well to thy self that is though others also extoll thy blisse and flattering thee do uphold thee in this folly and confirm thee in these vain conceits when thou makest much of and pamperest thy self But now all this is supposed to be whiles he lived implying that when death came that would soon confute all these vain conceits of the rich man and that then his flatterers would praise him no longer Vers 19. He shall go to the generation of his fathers c. That is He shall be gathered to the grave and Hell whether his wicked progenitours are gone before him they shall never see light that is they shall never more see the light of the living here nor shall ever see the joys and life eternall of the Saints in heaven but shall remain for ever in outer darknesse Vers 20. Man that is in honour and understandeth not is like the beasts that perish To wit both in life and death see the Note above vers 12. PSALM L. The Title A Psalm of Asaph Or for Asaph for he was one of Davids chief Musicians see the Notes 1 Chron. 25.1 2 and withall a prophet and composer of Psalms as is evident 2 Chr. 29.30 of which see the Note Ps 1.1 Vers 1. The mighty God even the Lord hath spoken c. The scope of this Psalm was to inform the Israelites of old and in them all mankind how God required his people to serve and honour him to wit that he regarded not the outward ceremoniall service which himself had appointed unlesse it were accompanied with that spirituall service of faith and new obedience which was signified thereby and so thereby to reprove that grosse and destructive conceit which prevailed so much in all ages amongst the Jews that God would be pleased with his outward ceremoniall service without the other of obedience to his morall law all which is evident by that passage wherewith the prophet doth close this Psalm vers 23. whoso offereth praise glorifyeth me and to him that ordereth his conversation aright will I shew the salvation of God Now to this end in the beginning of this Psalm the prophet as it were in the person of a Crier or Herald sent from God doth proclaim and make known that God whom for their greater terrour herein he tearms The mighty God would enter into a controversy with his own people about this and not only plead this cause against them but also as a judge from his tribunall pronounce sentence against them and punish them even before all the world for this their grosse hypocrisy The mighty God even the Lord hath spoken that is he hath determined and made known to wit that which follows vers 7 c. that he would give sentence in this controversy and judge his people for thinking to please him with the outward pomp only of externall rites and sacrifices Hear O my people and I will speak c. and so this may have reference to the Lords making known his mind herein by the Psalmist that so what he delivers here might be received as an oracle from heaven the Lord hath spoken to wit by me his messenger and called the earth from the rising of the Sun unto the going down thereof that is all the inhabitants of the earth or all the creatures on the earth to wit to be witnesses of this solemn judgement which is added to shew the weightiness of the cause wherein God intended to give sentence and for the greater confusion of his people as implying that God would discover their hypocrisy before all the world The expression used is much like those Deut. 4.26 and 32.1 Give ear O ye heavens and I will speak c. concerning which see the Notes there I know that some Expositours take this to be a prediction of the last judgement and very many have taken it as a prophesy of the abrogation of the ceremoniall law by Christ The mighty God even the Lord hath spoken that is Christ hath spoken by the word of the Gospel and called the earth from the rising of the Sun c. that is hath invited all mankind to the faith and obedience of that word of salvation But I take the former exposition to be clearly the best namely that the words contain rather an expostulation with the people of God in those times about the worship of God then enjoyned then a prophesy of the future kingdome of Christ Because the most wicked amongst them were so prone to think that they had done as much as needed to be done if they had observed the rites of the ceremoniall law he not only tels them that these without faith purity of heart were nothing worth but also assures them that God would judge them for this and would discover their hypocrisy before all the world Vers 2. Out of Sion the perfection of beauty God hath shined They that apply this 1st part of the Psalm to the 1st or
Gods justice and holinesse in his government of the world that the righteous should be so greatly distressed the worst of the wicked should so exceedingly flourish it was too painfull for me that is I did afflict weary my self to find it out all in vain Vers 17. Vntill I went into the Sanctuary of God That is say some Expositours untill in my meditations I ascended into Gods holy dwelling place in heaven and considered that there he had prepared a place of eternall rest and blisse for his righteous servants from whence the wicked should be surely excluded But I rather understand it thus Untill I searched Gods holy Word resolving to judge herein according to what he had revealed there or Untill I went into Gods holy Tabernacle and by prayer desired the Lord to inform me herein and was there instructed by the teaching of his word in the assemblies of his people or by divine oracles there given by his priests Vers 18. Surely thou didst set them in slippery places c. To wit either because in prosperity men are prone to fall into all kind of wickednesse profanenesse or rather because wicked men seldome continue long in their prosperous estate but are suddenly brought down and are utterly ruined and seem therefore here to be compared to men standing aloft on some slippery pinacle from whence falling they must needs be dashed in pieces as the following words imply thou castedst them down into destruction Vers 19. They are utterly consumed with terrours To wit wherewith they are stricken either by God immediately see the Note Psal 53.5 or by the strange sudden and unexpected judgements of God upon them or by the lashes of their own guilty and accusing consciences Vers 20. As a dream when one awaketh c. That is so are they or so vanisheth their prosperity see the Note Job 20.8 Or rather we may understand it thus with relation to the following clause As men awakened from a dream despise their most pleasing dreams as knowing them to have been mere fancies see Isa 29.7 8 so O Lord when thou awakest that is when thou risest up as one awakened from sleep to execute judgement on these men thou shalt despise their image that is by destroying them thou shalt make it manifest both to themselves and others that they were but as a vision of a dream and that the high conceits they had of their blisse were but only the imaginations of men that were lulled asleep with the pleasures of this life and not awakened to judge rightly of things see the Note also Psal 39.6 Vers 21. Thus my heart was grieved and I was pricked in my reins That is inwardly afflicted see the Notes Job 16.13 and 19.27 and Psal 7.9 and 16.7 Some understand it of his grief because he had been so foolish and brutish as to stumble at the dispensations of God before spoken of But it is rather meant of his former vexing and fretting when he envied the prosperity of the wicked Vers 22. So foolish was I and ignorant I was as a beast before thee That is in thy judgement or in comparison of thee or when I come to judge by mine own reason of thy waies and works how wise soever I may seem to be in humane affairs yet in this I am no more able to comprehend thy wisedome then a beast is to comprehend the waies of men And all this he saith because in this temptation he had only minded present things Vers 23. Neverthelesse I am continually with thee c. Some understand this of the Psalmists constant cleaving to God his serving him and trusting on him even when he was assaulted with strong temptations to the contrary But I rather understand it of Gods fatherly care over him I am continually with thee that is in my greatest distresse thou dost not cast me off yea notwithstanding those foolish and brutish thoughts which I sometimes give way to thou hast holden me by my right hand to wit that I might not be overborn by this or any such like temptations see also the Note Psal 16.8 Vers 24. Thou shalt guide me with thy counsell c. See the Note Psal 21.3 and afterward receive me to glory that is thou wilt exalt me to a prosperous condition here for this is also included and wilt afterwards receive me into thy heavenly glory Vers 25. Whom have I in heaven but thee and there is none upon earth that I desire besides thee That is I have no other God in heaven to trust on or call upon nor is there any creature upon earth on whom I set my heart thou art my only hope and confidence my joy and comfort and love and delight thou art all in all to me Vers 26. My flesh and my heart faileth c. That is say some Expositours with earnest longing after God and indeed so the same expression is used Psal 84.3 But I rather understand it thus My flesh and my heart faileth that is Being left to my self I may be and am often in great streights and danger brought so low that my strength and heart may be in a manner overwhelmed with trouble and sorrow and in the judgement of men I may seem past all hope of recovery But God is the strength of my heart in the Hebrew the rock of my heart see the Note Deut. 32.4 my supporter and comforter see the Notes Psal 27.1 and 43.2 and my portion for ever see the Note Psal 16.5 Vers 27. They that are far from thee shall perish c. These words far from thee imply an absolute forsaking God to cleave to the creatures The best of Gods servants may sometimes grow strange to God and may turn away from God by doubting of his providence and by stepping awry into some sinfull waies but then they recover themselves again But now when men do wholly withdraw themselves from their obedience to God to walk after their own lusts do trust in and love any creature more then God these may be said truly to be far from God and to goe a whoring from God and therefore are sure to perish as it follows in the next clause thou hast destroyed all them that goe a whoring from thee Vers 28. But it is good for me to draw near to God c. As if he had said Be the prosperity of the wicked never so great let others doe what they will I see it is best to cleave only to God and to rest wholly upon him I have put my trust in the Lord God that I may declare all thy works to wit because God never fails to give them that trust in him abundant cause of praising him PSALM LXXIV The Title MAschil of Asaph See the Notes on the Titles of the 32. and 50. Psalms Because it is clear that this Psalm sets forth the sad condition Gods people were in either when Jerusalem was taken and the Temple was burnt by the Chaldeans which the
of fowls about a house by throwing of handfulls of corn to them thou openest thine hand that is thou givest them food liberally and they are filled that is fully satisfied Vers 29. Thou hidest thy face c. That is Thou forbearest to shew thy self any longer favourable to them to wit by withholding food from them by refusing to uphold them in their being as formerly they are troubled that is sorely distressed or they waste away see the Note Psal 30.7 thou takest away their breath they die and return to their dust that is to the dust of which they were created see the Note Gen. 1.20 Vers 30. Thou sendest forth thy spirit they are created thou renewest the face of the earth That is Though trees plants and herbs yea all living creatures die continually yet others by that vigour vitall spirit which God gives them do as continually spring up in their room so the face of the earth by a fresh succession of creatures is constantly renewed one generation passeth away and another generation cometh Eccles 1.4 So that by those words thy spirit here may be meant either that principle of life which God gives unto all things that live whereby the unreasonable creatures do both live breath which Solomon calls Eccles 3.21 the spirit of the beast that when they die goeth down to the earth or else that almighty quickning power whereby this life is wrought in the creatures and whereby therefore all things are preserved in their being and therefore some conceive it is said that God sends forth his spirit and they are created because this is the proper effect of the holy spirit of God Ver. 31. The glory of the Lord shall endure for ever the Lord shall rejoyce in his works That is The Lord shall preserve uphold his creatures that he may still delight himself in them Yet most Expositours conceive that in these words the Psalmist doth at least imply his desire that men might so acknowledge Gods bounty goodnesse in the creatures so use them to his glory that God might not repent that he had made them but that he might still rejoyce in them so still preserve them Vers 32. He looketh on the earth it trembleth he toucheth the hills they smoke Either to imply that it is indeed the mercy of God that he continueth his creatures or to imply how carefull men had need to be to give God cause to rejoyce in his works he sheweth here that by experience we may see how easily he could destroy the whole world in that an angry look from God will make the earth to tremble the least touch of his displeasure will burn up the mountains which is evident in the earthquakes the thunder lightnings that do often discover the mighty power of God but was most terribly discovered at mount Sinai when the Law was given whereto haply he doth here allude Vers 34. My meditation of him shall be sweet c. That is say some Expositours shall be pleasing to God But rather the Psalmist means that his meditating on the goodnesse of God in his wonderfull works should delight and refresh his heart and so make him praise God with much chearfulnesse as is expressed in the next words I will be glad in the Lord. Vers 35. Let the sinners be consumed out of the earth c. To wit because they give not God the glory due to him as the Creatour and governour of the whole world but by polluting and abusing his creatures through sin do keep the Lord from rejoycing in his works see vers 31. PSALM CV Vers 1. O Give thanks unto the Lord c. The first fifteen verses of this Psalm are a part of that Psalm which David composed to be sung at the removing of the Ark from the house of Obed Edom to the city of David and it was the first Psalm that was put into the hands of the Levites to be sung by them for so much therefore of this Psalm see the Notes 1 Chron. 16.7 22. Vers 16. He called for a famine upon the land c. See 2 Kings 8.1 he brake the whole staffe of bread see the Note Levit. 26.26 Vers 19. Vntill the time that his word came c. That is Joseph was laid in iron as it is said in the foregoing verse untill that came to passe which he had foretold when he interpreted the dreams of Pharaohs chief butler and baker that had been prisoners with him untill it came to be known to Pharaoh what a man he was to wit that he had the gift of interpreting dreams then the word of the Lord tried him that is that gift given him of God to interpret dreams or his interpreting of Pharaohs dreams which was given him of God made known what he was a man truly endued with a spirit of prophesy and thereupon Pharaoh did highly esteem him Thus many Expositours do understand these words But I rather conceive that the 1st clause untill the time that his word came hath relation not to that which went before concernīg Josephs imprisonmēt but to the following clause the word of the Lord tried him that accordingly the words are to be thus understood that until the time that his word came that is until that came to pass wch God had revealed to Joseph in his dreams concerning the great honour whereto he should be exalted or untill that came to passe which God had spoken that is which God had decreed concerning Joseph or untill Josephs word came that is till the condition which God had decreed concerning Joseph came to be discovered which was formerly unknown the word of the Lord tryed him that is so long the decree of God thus revealed to him in a dream being so long deferred before it was accomplished did try his faith and patience and constancy in his bondage and imprisonment Or it may be said that the word of the Lord tryed him because that word which God revealed to him in a dream being told his brethren was the occasion of all his sufferings wherewith he was tryed even as gold is tryed in the fire Vers 22. To bind his princes at his pleasure c. That is Pharaoh gave Joseph such absolute rule over his whole kingdome that it was in his power if he saw cause even to punish and imprison his princes and teach his senatours wisedome to wit by punishing them if they did any thing amisse or by the example of his wisedome in governing the people and that especially in that particular policy of his in ordering the corn that the land of Egypt yielded in the seven plenteous years implying that the wisest of the Egyptians such as were Pharaohs senatours that were made such for their eminent wisedome might learn wisedome of Joseph I know the first clause some understand only of Pharaohs princes being so obliged to Joseph and in such subjection to him that they were
tydings must needs presently fall upon him with their full weight Vers 16. While he was yet speaking there came also another The immediate report of these ill tydings one in the neck of another which is here noted as also again vers 17 and 18 was purposely no doubt effected by Satan that he might not have any breathing time any leasure to call to mind any thought that might support him or allay any whit the bitternesse of the former sorrow The fire of God is fallen from heaven c. That is a strange and extraordinary lightening from heaven hath consumed them And remarkable is the cunning of Satan who destroyed not these as he did the other by making use of wicked men but by fire from heaven that for his greater astonishment Iob might the more assuredly believe that not men only but even God himself did fight against him and so might not fly to God for comfort but rather in the vexation of his spirit might blaspheme God Vers 18. Thy sons and thy daughters were eating and drinking c. This message was by the cunning of Satan reserved to the last place because the tydings of the losse of his goods would not have been so terrible had he known of his childrens death to whom he hoped to have left them and indeed when a man lies under a great affliction a lesse is not minded and 2. Because when he was already sorely distressed with the former sad tydings he would be the more unable to bear this dolefull message and the more likely to sink down under it and break forth into impatience and blasphemy against God Vers 19. There came a great wind from the wildernesse and smote the four corners of the house c. Either this must be meant of a whirlwind that did together strike the four corners of the house or else the wind from the wildernesse did with its violence shake the four corners of the house so that at length the house fell upon them Vers 20. Then Iob arose and rent his mantle c. That is having hitherto sat still and heard these sad tydings now he presently arose as one that yet sunk not under these afflictions and rent his mantle and shaved his head c. And this he did partly that he might moderately bewail these afflictions and specially the death of his children and partly thereby to testify his deep humiliation under the hand of God with repentance for all his sins to which some adde also that he did it out of detestation of those blasphemous temptations which Satan at this time did suggest to him As for these outward rites of rending their garments and shaving their heads which they used in those times and countries for the first see the note Gen. 37.29 and for the second the shaving of the head that this also was used in times of great affliction and sorrow of mind is evident in those places Isa 22.12 In that day did the Lord God of hosts call to weeping and to mourning and to baldnesse and Ier. 7.29 Cut off thine hair O Ierusalem and cast it away and take up a lamentation And then doubtlesse it was used to signify that their condition was such that they had good cause to lay by all ornaments whatsoever hair being given for comelinesse and ornament Vers 21. Naked came I out of my mothers womb and naked shall I return thither Some expositours conceive that the word thither in this clause is not used in reference to his mothers womb but in reference to the earth and that because when he spake these words by way of adoration he cast or bowed down his body to the earth as it is in the former verse Others conceive it is the earth which Iob here calls his mothers womb and that because the earth is the common mother of us all since out of it in Adam we were all taken Gen. 2.19 But last of all others and with better reason acknowledge that Iob means indeed his mothers womb in the first clause and then in the next clause adds that he shall naked return thither only in reference to a returning to an estate like that of his mothers womb to wit that as there he was shut up naked in the streights and darknesse of earth so David calls his mothers womb Psal 139.15 I was made in secret and curiously wrought in the lowest parts of the earth waiting thence to be delivered in due time so he should be again shut up naked in the bowels of the earth the grave as seed sown in the ground waiting for a resurrection to a better life However the drift of these words was doubtlesse to shew that if God should strip him of all he enjoyed he should have no cause to complain both because he brought not these things into the world with him God had given them and might when he pleased take them away and because they were given as temporall blessings which he could not hope alwaies to enjoy but must part with them at the time of his death For we brought nothing into this world and it is certain we can carry nothing out 1 Tim. 6.7 Vers 21. Blessed be the name of the Lord. So far was Satan disappointed of his hopes that in stead of cursing God Iob blessed him both for suffering him to enjoy his good blessings so long and for his present afflictions wherein he knew the Lord might shew his goodnesse and mercy to him as well as in his former bounty and this doubtlesse did more deeply wound Satan then all Iobs afflictions had wounded him Vers 22. In all this Iob sinned not That is in all this that Iob spake and did there was not any thing that was materially sinfull No man can do any one act that is purely pure free from the least stain or tincture of sin Who can bring a clean thing out of that which is unclean chap. 14.4 But there is a great deal of difference between a sinfull action and sin in an action Satan had said that Iob would curse God but when it came to proof there was no such thing he neither spake nor did any thing that was materially evil CHAP. II. Vers 1. AGain there was a day c. See chap. â— vers 6. How long it was after those former losses ere God gave Satan liberty to afflict him in his body we cannot say only it is probable that there was such a distance of time between these two afflictions as might serve for a full discovery of Iobs Spirit under the first Vers 2. From going to and fro in the earth See chap. 1. vers 7 Vers 3. Hast thou considered my servant Iob See chap. 1. vers 8. And still he holdeth fast his integrity This is added to imply that God is in a speciall manner glorified and Satan confounded by the Saints perseverance in piety in the time of affliction for hence the Lord is here set forth as it were triumphing in this
calamities and the cause thereof might be made known before the heavens and before all the world O earth cover not thou my bloud that is cover not the bloud and corruption that issueth out of my ulcers or rather hide not my misery sorrows and sufferings and let my cry have no place that is let there be no place found that should hide my cry from coming up into the presence of God for this they say he desires not so much that his miseries might be known to men as that God might take notice of them and so might judge and plead his cause against those that derided and falsely accused him The other is that these words contain a vehement protestation of his innocency Having said in the foregoing verse that he suffered not for any injustice in his hands c. because he had often thus professed his innocency and his friends he saw did not believe him therefore he breaks forth into this vehement and patheticall expression O earth cover not thou my bloud that is if by oppressing the poor or any other way of injustice I have drawn the guilt of bloud upon my self let not the earth cover or hide that bloudy wickednesse but let it be discovered and let it cry to heaven for vengeance as did the bloud of Abel against Cain whereto it is very likely that Iob did allude and indeed oppression and such like bloudsucking sins are often intended in the Scripture where it speaks of bloud as Habak 2.12 Woe to him that buildeth a town with bloud and establisheth a city by iniquity and let my cry have no place that is let not the cry of that my oppression find any hiding-place but let it be known to God and man and so indeed the word cry is sometimes used in the Scripture as Isa 5.7 he looked for judgement but behold oppression for righteousnesse but behold a cry or rather and let my cry have no place that is when I cry in my extremities let not God nor man regard it yea and when I call to men for help or pray to God for mercy let me not prevail either with man or God but let just vengeance fall upon me according to that Psal 66.18 If I regard iniquity in my heart the Lord will not hear me Vers 19. Also now behold my witnesse is in heaven c. This word also may be referred either to his acquaintance as if he should have said though there are many that if they would speak the truth can witnesse for me that I have lived holily and righteously yet however my comfort is that God is my witnesse that it is so or else to himself as if he had said what I have protested concerning mine innocency God also in heaven who from on high beholds all things can and I know will witnesse for me that it is true Vers 20. My friends scorn me but mine eye poureth out tears unto God That is God being my witnesse who knoweth exactly the innocency of my life and the sincerity of my heart though my friends scorn and deride me yet I can comfort my self in God to him I appeal who is my Iudge to him I look up and with tears do pour out my complaints and requests before him who is indeed my only stay and comfort Vers 21. O that one might plead for a man with God as a man pleadeth for his neighbour This is in a manner the same that he had desired before chap. 9.34 35. and 13.3 and 20 concerning which see the severall Notes there only these words may be understood as a desire either that himself might plead his cause with God or else that some other might doe it for him and may imply his hope that some body might be found that would undertake to maintain his innocency and then God passing judgement either he should know wherein he had erred and so might amend it or else by the judgement of God openly pronounced he should be clearly acquitted before all that should hear it Vers 22. When a few years are come then I shall goe the way whence I shall not return Concerning this expression see what is noted before chap. 7.9 10. Neither is there any thing farther difficult in these words but only their dependance upon that which went before wherein every Expositour is almost in a severall mind Some conceive that these words are added by way of comforting himself in that by his death which hastened so fast upon him there would an end be put to all his miseries Others as an aggravation of his friends cruelty of which he had spoken before vers 20. My friends scorn me c. because they took no pity of a man ready as it were to give up the ghost Others as an argument to move God to allay his miseries and not to lay his hand so heavy upon one that is dying already Others by way of clearing himself from not speaking sincerely in that protestation he had now made concerning his innocency for having death before his eyes as ready immediately to seise upon him what likelyhood was there that he should speak against his conscience Others as by way of correcting what he had spoken concerning his innocency as if he should have said why do I stand protesting mine innocency or wishing I might plead my cause with God It is altogether in vain and to no purpose since I am in a manner a dead man already And last of all others conceive that herein a reason is given why he had desired in the foregoing verse that his cause might be pleaded before God to wit because he perceived he had but a short time to live and he desired before his departure that either he might know what it was wherewith God had been provoked to deal so severely with him that so he might repent of it or else that God might acquit him from that wickednesse and hypocrisie whereof his friends had accused him that so he might die in peace and leave a good report behind him for the comfort and edification of others of Gods people CHAP. XVII Vers 1. MY breath is corrupt c. Some read this as it is in the margin of our Bibles My spirit is spent and so make his complaint to be that his vitall spirits were in a manner quite wasted and so consequently his life also that was preserved thereby But taking it as it is in our Translation the meaning must needs be that his breathing was stopped and marred or rather that his breath was infected and stunk through some inward putrefaction and so some Expositours understand that also chap. 19.17 My breath is strange to my wife c. And indeed it is clear that the drift of his words here was to shew that by the decay of his body he might plainly see that his death could not be farre off to which purpose is that also which follows my daies are extinct that is the light of my life is in a
manner quite extinguished according to that Prov. 24.20 the candle of the wicked shall be put out As for the last clause the graves are ready for me the only doubt is why it is expressed in the plurall number But for this to me it seems farre most probable that his meaning herein was plainly no more but this that it would not be long ere he should be lodged in some one of those houses of darknesse which are the last home of all men living As when it is said of Iehoram king of Iudah that he was not buried in the sepulchres of the kings 2. Chron. 21.20 the meaning is only that he was not buried amongst their sepulchres so when here Iob saith the graves are ready for me the meaning is only that the place of buriall the house of graves as I may call it was ready to receive him to wit because it could not be long ere he should be carried thither Vers 2. Are there not mockers with me c. Here Iob returnes to complain of his friends as indeed men in affliction are wont sometimes to bend their speech one way and sometimes another inferring it as a strange thing that notwithstanding he was in so sad a condition ready every moment as it were to drop into the grave yet they did nothing but mock and deride him and so by that means did what in them lay continually to vex him and provoke him to anger and indignation against them for so much the following clause imports and doth not mine eye continue in their provocation to wit that night and day their scoffs and deriding of him did evermore afflict him for by that expression of his eye continuing in their provocation he sought to imply either 1. That the eye of his mind was continually upon their scornfull carriage of themselves towards him the remembrance of their scoffs did continually molest him many times keeping him awake when he should have slept and sometimes perhaps troubling him in his very dreames Or 2. That they did thus continually provoke him to his very face he was constrained to see himself continually mocked and derided by them Vers 3. Lay down now put me in a surety with thee c. A very obscure passage this is insomuch that amongst the severall Expositions that are given of it it is very hard to say which is the right Some conceive that Iob speaks here to Eliphaz and desires that by a pledge and a surety he would give him assurance that he would referre his cause to Gods judgement and that he would make good what he had said to wit either concerning the wickednesse and hypocrisy wherewith he had charged Iob or concerning the certain prosperity of the righteous and the calamities of the wicked or else concerning that flourishing prosperity which he had promised to Iob if he would repent and turn unto the Lord Lay down now saith Iob put me in a surety with thee as if he should have said if you be so sure that I am a wicked man and an hypocrite and that therefore all these evils are come upon me that I suffer and that if I repent then I shall have all things according to my hearts desire again Lay down now a pledge or a pawn that shall be forfeited if you do not appear and make this good put me in a surety with thee that shall undertake for thee that this shall be done and so let our cause be pleaded before an equall judge or umpire and accordingly also they hold therefore that the last clause must be taken either as a challenge to the rest of his friends that they would if Eliphaz would not undertake this his challenge who is he that will strike hands with me for in those daies they used to confirme any agreement made between man and man by clapping or clasping of hands together thereby as it were binding themselves one to another whence is that of Solomon Prov. 6.1 2. My son if thou be surety for thy friend if thou hast stricken thy hand with a stranger thou art snared with the words of thy mouth c. or else as a denyall that any surety could be found that would upon these conditions undertake for Eliphaz or his other two friends who is he that will strike hands with me as if he should have said I would gladly see the man that would upon these tearms make an agreement with me but alas who is he that will doe it Again 2. Some think that as in the following verses so here also Iob directs his speech to God and that out of an over-violent desire to have his innocency cleared as being exceedingly netâ—ed with the unjust aspersions which his friends had cast upon him he doth here as a man besides himself presse God to lay down a pledge and to put in a surety that would undertake for God to wit either that Iobs cause should be tryed before Goâ— and not men and that God and not man should determine of it or else that God would condescend to have the cause between God and him equally argued and heard as between one man and another and that God should stand to what was determined after it had been thus argued Lay down now put me in a surety with thee as who should say I know O Lord that poor mortall man cannot contend with thee and that if he should he must needs be soon overwhelmed with thy majesty and glory and therefore I desire that thou wouldest lay down a pawn and put in a surety who may undertake for thee that laying aside thy majesty thou wilt suffer me to plead my cause with thee and agreeably hereto they hold that the last words are added to imply either how desirous he was that such a surety might be found that would undertake this for God who is he that will strike hands with me or else how unlikely it was that any could be found that would undertake it 3. Because it seems very hard that Iob should as it were professe that he would not trust God without a pawn and a surety and that he should speak so immodestly and arrogantly to God therefore some other Expositours hold that Iob desires God to appoint him a surety that should undertake for the clearing of his innocency against the calumnies of his friends or rather that should engage himself to plead both for God and him against his unjust friends and therefore they say it is said put me in a surety with thee that is one that may be a surety both for thee and me whereupon he adds also either to imply his desire that this might be or his fear that it would not be who is he that will strike hands with me And indeed such a one as this Exposition intends Elihu did afterwards appear to be when he undertook to umpire the businesse betwixt Iob and his friends But now 4. Others understand this of Christ the promised Messiah Lay down now put me
looked more like an apparition then one that had a true body and should his friends see him they could not know him but would take him for the shadow of Iob rather then for Iob himself But now if you read this clause as it is in the margin of our Bibles and all my thoughts are as a shadow then the meaning is that his thoughts did suddenly vanish and passe away as a shadow and indeed men in great distresse are wont to be full of various distracting thoughts their minds running sometimes upon one thing sometime on another which may well be that which Iob here complains of to wit that there was no stability in his thoughts because of his miseries Vers 8. Vpright men shall be astonied at this c. Some Expositours make the sense of these words to be this that even upright men shall be astonied to see one whom they judged a holy and righteous man to be so severely punished and shall thereupon raise up themselves against him as against an hypocrite and accordingly also they expound the following verse The righteous also shall hold on his way and he that hath clean hands shall be stronger and stronger to wit that the righteous afflicted man though thus misjudged by his godly friends which is indeed the sorest of all tryalls shall for all this hold on his way and shall become more strict and more zealous in the wayes of godlinesse then he was before But the commoner and as I conceive the better Exposition is this Vpright men shall be astonied at this that is wise and godly men such Iobs friends were shall stand amazed at my strange sufferings and shall hereupon condemn and deride me in my miseries and that especially upon this ground that I should for all this persevere in my dependance upon God and maintain mine innocency and integrity against them and the innocent shall stirre up himself against the hypocrite that is men of a holy life and pure conscience shall hereupon rouse up themselves to wit either 1. To take his part and maintain his cause against those hypocrites that did so deride and falsely accuse him or 2. To oppose those base hypocrites that by his sufferings should take occasion to blaspheme God to harden themselves in their wickednesse and to make a mock of godlinesse or 3. To encourage themselves by this example not to faint in the like case if it should come to be their portion but stoutly to maintain their integrity against those that unjustly condemned them And so likewise they understand the following verse The righteous also shall hold on his way c. to wit that good and holy men will not be beaten off from the waies of righteousnesse by seeing them that walk in those waies so sorely afflicted despised and derided but will rather become the more zealous and gather the more strength hereby to comfort and encourage themselves against such temptations So that the drift of these words also was to shew that his grievous miseries was no proof that he was a wicked man and that God hath other holy ends for which he brings such sore calamities upon men besides the punishing of them for their sins Vers 10. But as for you all do you return and come now c. This may be either spoken by way of advice to his friends doe you return that is give over this erroneous conceit which you have hitherto maintained change your minds and come now that is close with me in that which I shall say or hearken to that which I shall now deliver or else as a challenge farther to argue out the businesse between them which seems the more probable because in that sense this very expression Return I pray you is used before chap. 6.29 of which see the Note there But as for you all do you return and come now that is come and let us again argue the cause between us were there never so many of you I challenge every one of you to prepare your selves and to alledge the utmost you can for the justifying of that you have undertaken to maintain for I cannot find one wise man among you that is in this particular you speak not wisely I shall easily make it appear that in this which you affirm that God would not afflict me thus were I not an hypocrite you erre grossely and speak as men that are altogether ignorant of the wayes of God And it may well be which some think that because Eliphaz had now returned as I may say to reply upon him and because he saw perhaps his other two friends eager to fall upon him the second time therefore it was that he now bids defiance to them all But as for you all doe you return and come now c. Vers 11. My daies are past my purposes are broken off even the thoughts of my heart As if he had said what do you tell me of comfortable daies though I have done what I could to comfort my self with hope and expectation of being freed from the miseries which for the present I suffered and with entertaining purposes of doing this or that when I came to be in a better condition as indeed men in misery are wont to catch at any thing that may give them any hope of being delivered out of their troubles yet I see all is in vain my life is in a manner at an end all the thoughts and purposes of my heart this way are broken off to wit either by death which will put an end to them all or else by divers other distracting thoughts which my pain and other miseries do continually suggest and which will not suffer my thoughts to be long stedfastly pitched upon any thing especially any thing that should comfort me Now though some conceive that this is rendred as a reason why they should hearken to him and be warned by him to wit because being a dying man he had not much more to say nor was well able to utter what he had purposed to speak his pain and misery interrupting him and the thoughts of his heart being through distemper full of distractions yet I rather think that the drift of these words is clearly to shew how vain a thing it would be for him a dying man to expect any such glorious condition here in this world as they had promised him if he would repent and turn again unto the Lord and that because this agrees fully with that which follows Vers 12. They change the night into day c. That is these distracting thoughts of which mention was made in the foregoing verse or my friends by causing such distraction in my thoughts make me passe the night without any rest as if it were the day the light is short because of darknesse that is the light of my joy is short because of the darknesse of my afflictions or rather the light is short because of darknesse that is when the day comes it seems presently to
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
such a one is hardly to be found to shew unto man his uprightnesse that is to shew to the poor sick man how he must come to be presented righteous and upright in the sight of God to wit that he must acknowledge his sins lay hold upon the promises of mercy made unto him in Christ and so repent and turn unto the Lord. I know there are some that do otherwise expound the last clause namely thus to shew unto man his righteousnesse that is to clear it to the sick man that God hath dealt justly and equally with him But our Translation will hardly bear that Exposition Vers 24. Then he is gracious unto him and saith Deliver him from going down into the pit I have found a ransome This some understand of the messenger the interpreter mentioned in the foregoing verse to wit that he is gracious to the sick man and saith namely in his prayer to God for him Deliver him from going into the pit I have found a ransome For though the last words can hardly be applyable to man yet the meaning they say is only this that the man of God alledgeth that knowing by the revelation of Gods spirit that there is a ransome in the bloud of the promised Mediatour for poor sinners he knew also that God would be pleased to accept of this ransome in the behalf of this penitent sick man But I conceive it is farre better understood of God to wit that he is gracious to this sick man when his messenger hath brought him to repent and believe in Christ and that thereupon he saith Deliver him from going down into the pit the meaning whereof may be either first that God determines that he shall be delivered from the grave whereinto he was dropping and withall from the pit of eternall destruction or secondly that he gives charge to the angel sent to him that he should deliver him from his dangerous sicknesse or thirdly that he enjoynes the man of God to deliver him that is to assure him that he shall be delivered both from his present sicknesse and from hell hereafter and that because God hath found out a ransome for him which can be meant of no other but the bloud of Christ Vers 25. His flesh shall be fresher then a childs c. To wit By reason of the cure of his sicknesse and the reviving of his spirit by his assurance of Gods love to him in Christ Vers 26. He shall pray unto God c. Whether this be meant of the sick mans praying before or after his recovery which is questionable though the last be more probable it is mentioned doubtlesse as a comfortable effect of the sick mans reconciliation with God to wit that then he can go with confidence to the throne of Gods grace which before he could not and that then God shall be favourable unto him in hearing his prayers which before he regarded not And to the same purpose is the following clause and he shall see his face with joy that is he shall with boldnesse and comfort look God in the face who before was a terrour to him though some I know understand it otherwise to wit that God shall look chearfully and favourably upon him And then the last words alledge again the cause of this comfortable change for he will render unto man his righteousnesse that is the righteousnesse which he had lost by sin shall be restored in Christ or rather God shall deal with him according to that present righteousnesse of his when upon his faith and repentance he is reconciled unto God Vers 27. He looketh upon men c. That is God looketh upon men as desiring longing and waiting for mens repentance and salvation and if any say I have sinned c. and it profited me not that is all the good I got by it was that I provoked God to lay his hand in great displeasure upon me then as it follows vers 28. he will deliver his soul from going into the pit and his life shall see the light the meaning whereof is principally that God will deliver such a man from the grave that he may again live comfortably here in this world though it may be also extended to the deliverance of his soul out of hell and bringing him to the light of Gods glory in heaven But now if we read these verses as they are in the margin of our Bibles He shall look upon men and say I have sinned c. He hath delivere my soul from the pit c. then they contain the sick mans confession of Gods dealing with him to wit that being recovered he looks upon others with pity and out of a desire of their conversion should acknowledge how he had sinned and did thereby bring Gods hand upon him and how upon his repentance God shewed him mercy again Vers 29. Lo all these things worketh God oftentimes with man c. That is all these means doth he use many times bringing man to the grave and then raising him up again and all this he doth to save him from death temporall and eternall as it follows in the next verse To bring back his soul from the pit c. Vers 31. If thou hast any thing to say answer me c. Having in the foregoing verse desired liberty that he might yet farther speak his mind to Job he interposeth this that notwithstanding if Job had any thing to answer to what he had said he was very willing he should so doe Speak saith he for I desire to justifie thee that is I had rather thou shouldest be justified then condemned if thou art able to clear thy self CHAP. XXXIV Vers 1. FVrthermore Elihu answered That is when he perceived that Job made no reply for it may well be that he began now to be convinced he proceeded to answer what Iob had formerly spoken Vers 2. Hear my words O ye wise men c. Hereby Elihu sought to imply first that what he had to say the wisest of them might with profit hear and secondly that he would not be his own judge but was willing to appeal to the standers by at least to those that were wise amongst them concerning the truth of that which he should say Vers 3. For the ear tryeth words c. As if he had said For that which Iob formerly said is true that the ear tryeth words as the mouth tasteth meat see the Note chap. 12.11 Vers 4. Let us chuse to us judgement c. That is Let us not judge rashly but let us state the question rightly and then argue the cause not with angry language nor by alledging any thing wherein our consciences may tell us we do misinterpret Iobs words or merely cavill with him or build upon uncertain conjectures but by clear and certain truths and so let us chuse and upon good deliberation resolve upon that which is just and equall Let us know among our selves what is good namely whether Iob or I be
God that could doe such mighty things here again Elihu returns to adde somewhat more of these mighty works of God to wit that sometimes men can hardly see the light of the Sun by reason of the interposition of thick clouds And now men see not the bright light which is in the clouds but that on a sudden oftentimes the winds come and scatter them but the wind passeth and cleanseth them fair weather cometh out of the North. From all which at last he layes down that conclusion with God is terrible Majesty But thirdly the most and best Expositours would have the words understood thus to wit that Elihu here proves that there is no standing before God to contend against him by an argument from the lesse to the greater namely that men cannot behold the light of the Sun when the wind hath scattered the clouds and so it shines clearly in the firmament and much lesse can they stand before God who dwelleth in light inaccessible and is of terrible Majestie And this indeed is very probable yet the second Exposition seems best to agree with our Translation Vers 23. Touching the Almighty we cannot find him out c. As if he should have said And from all this that hath been said we may concerning the Almighty conclude that we cannot find him out he is altogether incomprehensible of which see the Note chap. 11.7 he is excellent in power and in judgement and in plenty of justice he will not afflict that is not willingly till men by their sins force him to it and much lesse will he afflict them causelesly or unjustly Vers 24. Men do therefore fear him c. To wit because he is of such infinite and incomprehensible power and justice and especially of such goodnesse and mercy that he will not afflict this makes men fear God and humble themselves under his hand not daring to quarrell or contend with him he respecteth not any that are wise of heart that is he minds them not The drift of these words may be either to shew what reason there is that men should so fear God who is of such infinite power c. as not to dare to contend with him to wit because God will not vouchsafe to mind such a worm as man is so infinitely beneath him no not those that are wise of heart as if he had said not those that out of an overweening conceit of their own wisedome think they can maintain their cause against God or because God is able to punish them and will punish them if they be too peremptory with him be they never so wise of heart they shall not be able thereby to rescue themselves out of his hands he will neither fear nor regard their wisedome or else to shew why men ought to fear God for his goodnesse and mercy and not to murmure against his chastisements to wit because God doth not shew them mercy out of any respect he hath to any wisedome or goodnesse in them but merely of his own free grace CHAP. XXXVIII Vers 1. THen the Lord answered Iob out of the whirlwind Job had often appealed to God as desiring that he would decide the controversie betwixt him and his friends and now and then had as it were challenged God that he might plead his cause before God and that God would answer him and his friends had likewise wished that God would satisfie Jobs desire herein as chap. 11.5 O that God would speak and open his lips against thee Accordingly therefore the Lord did now appear to them and did at last chap. 42.7 give judgement in this cause betwixt Job and his friends by approving Job and reproving them Only the Lord finding that though Job was much convinced by that which Elihu had spoken and therefore it was that he was all the while silent yet he was not sufficiently humbled before he would give sentence for Job he first checks him for those things he had spoken foolishly and rashly and not with that reverence towards God as became him Yea and observable it is that though after the manner of the visions and apparitions whereby the Lord used to reveal himself to his servants in those daies the Lord answered Iob out of the whirlwind that is out of the cloud wherein there came a whirlwind it seems that first there appeared a cloud out of which when the whirlwind had broken out with some terrour then after that the Lord spake to Job out of that stormy cloud which was to humble him and to make both him and the rest the more attentive to what he should say see the Note 1 Kings 19.11 yet he spake to him with much gentlenesse whereas his three friends condemned him for a wicked hypocrite and Elihu though he acknowledged his sincerity and only blamed him for his inconsiderate speeches yet he had therein used some very bitter expressions as in chap. 34.7 8. What man is like Iob who drinketh scorning like water which walketh in company with the workers of iniquity c. in Gods answer to him there is no such bitternesse at all Vers 2. Who is this that darkneth counsell by words without knowledge Many Expositours hold that these words are spoken to Elihu for they say that the Lord undertaking to answer Job as is said in the foregoing verse doth first check Elihu and take him off from proceeding any farther and that he is charged with darkning counsell by words without knowledge either because he did not sufficiently set forth the glory of Gods works or because he did not clearly enough expresse his own meaning in the arguments he brought to convince Job or because though he spake truth yet he uttered it not in a manner suitable to Jobs condition but with such sharpnesse as was likely to adde to his affliction rather then to afford him any comfort And indeed 2 Reasons they give why this should be spoken to Elihu rather then to Job which have much probability in them First because these words who is this that darkneth counsell c. seem rather to intend one that was then speaking as Elihu was rather then Job that had not spoken of a long time together and 2ly because God doth no where reprove Elihu as he doth Iob ch 40.2 his other three friends ch 42.7 and seeing Elihu had dealt somewhat too tartly with Iob also and had very much misinterpreted some things that Iob had spoken it were strange that he only should passe unreproved But methinks it is farre more probable that these words are spoken to Iob first Because it is said in the foregoing verse that Then the Lord answered Iob out of the whirlwind and said and then immediately this is added as his answer to Iob Who is this that darkneth counsell by words without knowledge Gird up now thy loyns like a man c. secondly Because chap. 42.3 Iob doth afterwards repeat these words as acknowledging himself therewith justly checked who is he that hideth counsell
Vers 21. Knowest thou it because thou wast then born or because the number of thy dayes is great That is either because thou wert born when I first created the world and so didst see how I then ordered all these things or else because having lived so long thou hast by so long experience since found it out Vers 22. Hast thou entred into the treasures of the snow c. That is Dost thou know from whence that abundance of snow and hail comes which yearly I pour down upon the earth Hast thou ever been in my store-houses where these things are laid up or are these things at thy disposing Vers 24. By what way is the light parted which scattereth the East wind upon the earth By the light here some understand the light of the Sun as it is usually taken elsewhere and the Question that is propounded concerning the way whereby this light is parted must then be meant either first of the lights dispersing it self through the air severall wayes to wit by what means it comes to passe that the beams of the Sun do so dart forth themselves severall wayes that the air may be enlightened in every place or secondly of its shining successively upon severall parts of the earth to wit how it is that the Sun runs a severall course in the heavens every day and so it gives light more or lesse to severall parts of the earth it is day in one place and night in another it is summer in one place and winter in another and at severall seasons the dayes and nights are shorter and longer or thirdly of the Suns different dispersing of its light by reason of some black clouds in the skie to wit how it comes to passe that the Sun shines bright in one place whilst in another place it is dark and cloudy But because this last Exposition seems somewhat forced and because concerning this dividing of the Suns light God had spoken before vers 12. and because he is now speaking of tempestuous meteors as in the foregoing verses of snow and hail and in the following verses of showres of rain c. therefore I rather think that the light here spoken of is lightening concerning which the Lord enquires of Job either how it comes to passe that the flashes of lightening do break forth severall wayes or else whence it is that there is thunder and lightening sometimes in one country and sometimes in another As for the last clause which scattereth the East wind upon the earth either it is meant of the light of the Sun to wit because the Sun draws up those vapours from the earth which cause winds in the air or because together with the Sun when it riseth the East wind doth usually rise or else it is meant of lightening which may be said to scatter the East wind upon the earth in a two fold sense to wit either because the lightening doth commonly bring tempestuous winds with it for the East wind is mentioned figuratively in stead of all other violent winds or on the contrary because the lightening breaks forth with such violence that it many times interrupts the course of the strongest winds and scatters them abroad into the severall corners of the world Vers 25. Who hath divided a water-course for the overflowing of waters Either this is meant of the severall hollow places in the earth which God hath provided as so many severall channels for the current of the waters some one way and some another when abundance of rain hath made great inundations here below or else rather of the severall wayes whereby the overflowing of waters that is in the clouds doth pour down as by so many severall pipes and water-spouts sometimes in great Cataracts whereby the earth is watered in severall places Vers 26. To cause it to rain on the earth where no man is c. These last words where no man is may be added both to imply that man and so Job in particular can no way be the cause of watering those places that are not inhabited by man and likewise to intimate that God takes care to provide food not only for man but also for the beasts in the desarts where no man inhabits Vers 31. Canst thou bind the sweet influences of Pleiades That is Canst thou restrain the influences of the seven stars and so keep back the spring either wholly or for a time which those stars do bring along with them and indeed therefore he tearms their influences sweet because they bring in the spring with them which is a season so sweet and pleasant and that yields such delight and refreshing to all creatures in that it opens the earth that so all trees and plants and herbs and flowers may then bud and sprout forth Or loose the bands of Orion that is or canst thou hinder the influences of Orion which brings in the winter season for these he calls the bands of Orion either because therewith he leads in storms and tempests as with so many cords and strings or because therewith the earth is frozen and bound up as with cords and bands as if he had said Canst thou cut or untie these cords that so this Constellation should not bring such cold and tempestuous weather along with it Concerning these Constellations mentioned here and in the following verse see the Note before chap. 9.9 Vers 32. Canst thou bring forth Mazzaroth in his season or canst thou guide Arcturus with his sons That is Arcturus with the lesser stars about it that seem to stand about it as children about their parents canst thou direct this Northern Asterisme to know his season to wit the Autumn and to run the course which God hath appointed it As for the first clause Canst thou bring forth Mazzaroth in his season though some hold that by Mazzaroth is meant the planets and others the twelve signs in the Zodiack as is expressed in the margin of our Bibles yet I rather conceive with others that thereby is meant those remote stars about the Southern Pole called the chambers of the South chap. 9.9 or else the dog-star with others that rise here in the Summer Canst thou bring forth Mazzaroth in his season that is canst thou make the dog-star and other fiery summer stars or those stars that are hidden in the South to shew themselves in their season which is the more probable because then we have here as before chap. 9.9 four Constellations mentioned which arise in the four severall Quarters of the year and therefore may be the more fitly named in stead of all the stars Vers 33. Knowest thou the ordinances of heaven c. That is In what order God hath disposed the severall orbs thereof and what laws and decrees God hath established for their severall motions and influences which thereupon they do constantly observe Canst thou set the dominion thereof in the earth that is Canst thou that dwellest here below order and settle what dominion and rule
never called out of the world into the number of thy children and that only mind the things of this world placing all their felicity therein which have their portion in this life that is that chuse the things of this life for their portion and accordingly have indeed therein all the blisse they are like to have and whose belly thou fillest with thy hid treasure that is to whom thou givest according to their desire plenty and abundance and that of the choicest delicacies and desireable things that are in the world For these I conceive are here called the hid treasure wherewith God doth in a manner glut them and that because they are not afforded in common to all men few can find the way to such wealth and such rare and extraordinary dainties but are locked up closely in Gods treasures and reserved for these men I know some hold that by Gods hid treasure here is meant gold and silver and precious gemms which are hid in the earth others say that hereby is meant meat and drink wherewith God fills the bellies of worldlings and that they are called a hid treasure because they are as it were hid in the earth and in the air in regard they spring out of the earth being moistened with the rain that distils from the earth and yet we cannot comprehend how they are produced And then again others understand it of earthly blessings in generall affirming that they are called Gods hid treasure either because the judgement of God in allotting such plenty of these things to wicked men rather then others is secret and hidden or because God dispenseth them where he pleaseth nor can any man find out the way to attain them unlesse God gives them out of his treasures or because wicked men take no notice that they come from God But the first Exposition seems far the best They are full of children and leave the rest of their substance to their babes It may also be read Their children are full and leave c. However the meaning is the same to wit that though they live in great plenty yet they have store enough to leave also to their children and childrens children and so all is according to their hearts desire All which David mentions as bewailing that it should be thus and desiring that God would pull down the pride of these wicked men Vers 15. As for me I will behold thy face in righteousnesse I shall be satisfied when I awake with thy likenesse Some hold that in both clauses of this verse David speaks of what he expected in this life as if he had said Let worldlings rejoyce in their portion there is somewhat that I expect better then that to wit that though at present thou seemest to hide thy face from me yet in regard of the righteousnesse of my cause and my endeavouring to walk in all righteousnesse before thee I shall behold thee again looking favourably upon me and then when I awake that is when I shall be raised out of this afflicted condition for he compares his estate in his afflictions to that of a man that is asleep because of the lumpishnesse and faintnesse and wearinesse and terrours which will creep upon men when they are in such a condition whereas worldlings have never enough of the world the beholding of the light of thy countenance shining favourably upon me will abundantly satisfie me Again others understand both clauses of the beatificall vision when as Saint John saith 1 Joh. 3.2 we shall be like him for we shall see him as he is And indeed considering that David opposeth this to that which was said before of worldlings having their portion in this life I conceive that necessarily either both clauses must be understood of the blisse he expected in heaven or at least which I like the best the first clause may be referred to this life I will behold thy face in righteousnesse that is being assured of the righteousnesse of my cause and endeavouring in all things to doe that only which is just and righteous I will behold thy face not doubting of thy favour and then the second clause must be understood of his blisse in heaven I shall be satisfied when I awake that is when I arise from the dead with thine image that is with beholding thee as thou shalt manifest thy self to thy Saints in glory or by beholding thee in the Lord Christ who is indeed said to be in the form of God Phil. 2.6 the brightnesse of his glory and the expresse image of his person Heb. 1.3 when he shall appear in glory or with being made like unto thee or thy Christ in glory according to that 1 Joh. 3.2 and that of the Apostle Paul 1 Cor. 15.49 As we have born the image of the earthy so must we also bear the image of the heavenly PSALM XVIII The Title TO the chief Musician c. See the Notes upon this Psalm in the 22 Chapter of the 2 of Samuel PSALM XIX Vers 1. THe heavens declare the glory of God and the firmament sheweth his handy-work That is it makes known whose handy-work it is even the work of an all-wise and almighty God to wit in that it sheweth how accurately and admirably in every regard it is made and consequently it sheweth what God can doe and how admirable he is in all his works The same may be said concerning all the creatures but because the heavens are the chief of the creatures and most glorious but especially because they are seen by all men in the world as is afterwards expressed vers 3 4. which other creatures are not therefore he mentions these above others Vers 2. Day unto day uttereth speech and night unto night sheweth knowledge Some learned Expositours understand it thus that day after day and night after night or as one day and one night succeeds another they do proclaim the power and goodnesse and wisedome of God there is not a day nor night that do not thus glorifie God and the chief thing intended hereby they hold to be that the orderly and constant succession of day and night in their severall times caused by the set course and revolution of the heavenly orbs doth clearly make known the power and providence of God But because in the following words he still speaks of the heavens and especially because of this expression Day unto day and night unto night the full drift of the words I conceive to be this that day and night or the heavens by the discovery that is made of them both by day and night do uncessantly without intermission instructus concerning the wisedome and other the glorious attributes of God for those words sheweth knowledge may comprehend both 1. that they discover Gods wisedome and knowledge and 2. that they teach us to know God And because the day and night do glide away and there is a constant succession of each of them therefore David expresseth himself in a kind of
the Lord would preserve him from sinning as he had desired him to doe in the foregoing words keep back thy servant also from presumptuous sins Vers 14. Let the words of my mouth and the meditation of my heart be acceptable in thy sight c. Some understand this of his prayers as if he had said Let my requests which after due meditation in my heart I pour forth in my prayers find gracious acceptance with thee But rather David proceeds still to desire that God would preserve him from sin namely that God would not suffer his words or thoughts and consequently his deeds also to be any other then such as might please him To which purpose also it is that he gives the Lord in the close of his request those titles O Lord my strength and my Redeemer that is the God by whom I hope to be strengthened against my corruptions and to be rescued from the power of my spirituall enemies Yet in these words my Redeemer he might also have respect to Gods redemption of his people by Christ PSALM XX. Vers 1. THe Lord hear thee in the day of trouble c. That is thee O king whom vers 6. he tearms the Lords Anointed It seems therefore that this Psalm was composed by David as a Prophet for the use of Gods people as a prayer for their king when he was to make war especially when he was to goe out in battel against his enemies in his own person and that because at those times immediately before their going forth they used to offer up prayers and sacrifices to God by way of seeking his assistance as is evident by that of Saul 1 Sam. 13.12 The Philistines will come down upon me and I have not made supplication to the Lord I forced my self therefore and offered a burnt-offering and therefore it is that the people are taught here to pray for the acceptance of their kings prayers as also his sacrifices vers 3. Yea some conceive that the particular occasion upon which this prayer was first composed for the peoples use was the war which David made against the Ammonites and Syrians and that because they had such a multitude of horsemen and chariots as we may see 2 Sam. 10.18 whereto David seems to allude vers 7. Some trust in chariots and some in horses c. But however clear it is that they are taught to pray both for the successe of his enterprize and the safety of his person The Lord hear thee in the day of trouble the name of the God of Iacob defend thee which is all one as if he had said the God of Jacob defend thee or the majesty and power of God defend thee see the Note Psal 5.11 Or else by the name of God may be meant the invocation of God as if he had said May the calling upon the name of God be thy defence or else the interest which he had in God or the cause of God as if it had been expressed thus Mayest thou be defended because the name of God is called upon thee as being the Lords servant yea the Lords anointed or because thou maintainest Gods cause and fightest his battels As for his tearming God in expressing this the God of Iacob either it is meant personally of Jacob the Patriarch and then the reasons why he gives God this title in this place may be either because God had more expresly revealed himself to Jacob concerning the kingdome of the tribe of Judah or because Jacob being a man of great troubles had yet by prayer obtained deliverance from God as it is now desired that David might doe and almost with the same words that Jacob used Gen. 35.3 I will make there an altar unto the Lord who answered me in the day of my distresse Or else by Iacob may be meant the people of Israel the seed of Jacob as in Isa 44.1 Hear O Iacob my servant and Israel whom I have chosen and so in many other places and then this title the God of Iacob may be here given him either by way of distinguishing him from the false Gods of the heathens and so intimating the ground of their hope in that they trusted in the true God or by way of pleading the covenant which he had made with Jacob and his seed for ever Many Expositours do also understand this whole Psalm as a prophesy of Christ And indeed because God had promised by the kingdome of David and his seed to save his people and so Davids kingdome was a type of Christs I see not but the whole Psalm may in a spirituall sense be applyed to Christ as this The Lord hear thee c. to the Lords hearing him and supporting him in his passion Vers 2. Send thee help from the sanctuary c. That is from heaven according to that which followeth vers 6. the Lord saveth his anointed he will hear him from his holy heaven for which see the Note 2 Sam. 22.7 or from the tent or tabernacle where the Ark was placed by David in Sion so that it is all one in effect as if he had said The true God the God of Israel hear thee for the Sanctuary was a sign that God owned them for his people and would hear their prayers see Psalm 3.4 Vers 3. Remember all thy offerings This expression seems to allude to the law that appointed part of the offering to be burnt as a memoriall Levit. 2.2 It may also be understood of the sacrifice of Christs death see the Note also vers 1. Vers 4. Grant thee according to thine own heart c. To wit all thou desirest now in the cause in hand yet with reference to their assurance that holy David would ask nothing but according to Gods will this might be thus expressed It may also be understood of Christs prayers on earth and his Intercession in heaven Vers 5. We will rejoyce in thy salvation c. That is in thy preservation O king who art the breath of our nostrils and in the victory which God hath given thee or in the saving of the people by thy means under God and the great deliverance which by thy victory thou hast effected for the people for whom thou didst fight and in the name of our God we will set up our banners to wit in a way of triumph as tokens of victory and to the honour of God Yet some understand this of their going forth in the confidence of Gods help with their banners displayed against their enemies Vers 6. Now know I that the Lord saveth his anointed c. That is Even now before-hand through faith or now upon these our prayers we know that God saveth his own anointed king for it is the people speak here as one man unanimously agreeing in that which is said Or these words may be added as the words wherewith they should triumph as if it had been said And then shall every one say Now know I that the Lord saveth his
therefore in a poeticall manner he speaks to the gates of the Temple calling them everlasting doors because the Ark that had been often removed from one place to another was now in the Temple to continue for ever according to that Psal 132.14 This is my rest for ever c. see also the Note 1 Kings 9.3 And by speaking to the gates to lift up themselves either first he may mean the building of them up Lift up your heads O ye gates that is Be ye built up that the Lord of glory in his Ark may enter into you or secondly the lifting up of the upper posts of the gates as if he had said Raise up and enlarge yourselves and become greater then you are because the great King of Glory is to enter in by you alluding to the custome of opening the gates of a house or city to the widest when some great Prince is to come in or thirdly the lifting up of their heads in a way of glorying and rejoycing as if he had said Triumph and rejoyce O ye gates thereby the better to set forth the solemnity and joy of the Arks removall into the Temple But secondly Doubtlesse under this type 1. he speaks to the Church the true spirituall Temple desiring that this Temple may be built up and that at her doors which are called everlasting because the Church shall continue for ever the Lord Christ the Lord of glory 1 Cor. 2.8 may be entertained with joy as their Lord and King and so he may enter and rule as king amongst them 2. to Christians the particular members of the Church or to all men in generall who being converted become the true Temples of the ever-living God 1 Cor. 3.16 at the doors of whose hearts called everlasting doors because they shall live for ever he knocks to have entrance Rev. 3.20 exhorting them to lift up their heads that is to raise up their hearts from all earthly things and to prepare them by faith that God in Christ the Lord of glory and by whose merits all his members are glorified may enter in and dwell and rule in their hearts by faith 3. as some conceive to Princes and Magistrates exhorting them to let in the Lord Christ and the Gospel and kingdome of Christ into their kingdomes and common-wealths expressing this in these tearms Lift up your heads O ye gates c. either as alluding to the custome of Magistrates sitting in the gates in those times when they judged the people or because of the great power that such men usually have either to let in or to keep out the profession of the Christian religion amongst the people and 4. to the gates of Gods holy Temple in heaven calling upon them with all joy to entertain the Lord Christ when he should after the accomplishment of the work of mans Redemption triumphantly ascend into heaven and so in these words Lift up your heads O ye gates c. there may be an allusion to those triumphall Arches which used to be set up for the entertainment of great Conquerours Vers 8. Who is this king of glory c. These words must be taken as a question propounded by David either in his own name as if he should have said But who now is this king of glory that I speak of that so he might take occasion to extoll this king of glory and shew what reason there was why they should gladly receive him or in the name of some other that might move this question as if he should have said But now if any one shall demand of me Who is this king of glory I answer the Lord strong and mighty c. I know many Expositours take them to be the supposed reply of those that were spoken to in that foregoing figurative expression Lift up your heads O ye gates c. and accordingly they conceive that this reply is made either by way of scorning and despising Christ as if they should have said What is this your glorious king that we should submit to him or else by way of desiring to be informed and satisfied concerning Christ yea they that understand the former verse of Christs ascension into heaven take these words as the reply of the Angels admiring that one clothed with a humane body should ascend above the heavens and enter in as the Lord of that Jerusalem But that which is first said of this seems most probable And however that which is answered The Lord strong and mighty the Lord mighty in battel plainly imports that it was he who being of infinite power was able to destroy those that would not submit to him and to protect his people against all their enemies both temporall and spirituall and to make them victorious over them all and it may have speciall reference to Christs conquest over Hell and death when after his Resurrection he ascended triumphantly into heaven Vers 10. The Lord of hosts c. See the Note Gen. 2.1 PSALM XXV Vers 1. UNto thee O Lord do I lift up my soul That is In thee only do I trust and hope and my hearts desire for help and comfort is only towards thee and with much eagernesse doth expect good from thee In the Hebrew this Psalm is so composed that we have all the letters of the Hebrew Alphabet one after another in the first letter of every verse except only in two or three verses and that as we may probably conceive that being a Psalm of singular excellency and speciall use it might by this help be the better remembred The like elegancy there is in the 34 37 111 112 119 and 145 Psalms Vers 2. I trust in thee let me not be ashamed To wit as they use to be that when they have hoped for any thing with great confidence and have boasted of their hope yet at last have been disappointed Vers 3. Yea let none that wait on thee be ashamed c. To wit neither by their own disappointments nor mine For this last some adde because if he should fail of his hopes he knew this would be a great discouragement to others that waited to see what the issue of Gods dealings with him would be Let them be ashamed which transgresse without cause that is that causlesly afflict and trouble me and oppose me in the businesse of the kingdome promised me see the Note Psal 7.3 Yet some conceive that by them which transgresse without cause is meant those that out of distrust do causlesly fall away from God and others understand it of all wicked men whatsoever all sin against God being in true judgement altogether unreasonable and causlesse But the first Exposition is the best Vers 4. Shew me thy waies O Lord c. That is the waies wherein thou hast appointed thy people to walk Or Shew me thy waies that is the waies thou usest to take with thy children as namely how gracious thou art unto them though thou dost usually afflict them how faithfull in
performing all thy promises to them that so I may quietly rest upon thee and may not through impatience or desire of revenge doe any thing to displease thee And indeed if we understand these words in the first sense of Gods teaching him to walk in the waies of his commandments it is probable that in desiring that he had respect chiefly to the distresse he was in that he might not thereby be drawn to doe any thing that was evil as men in adversity are prone to doe Vers 5. Lead me in thy truth and teach me c. Many severall Expositions are given of these words as Lead me in thy truth c. that is carry me with constant assurance and trust to rest on thy promises thy truth and faithfulnesse or Cause me to be true and faithfull as thou art c. But I conceive this is the same in effect with that Psal 5.8 Lead me O Lord in thy righteousnesse concerning which see the Note there Vers 6. Remember O Lord thy tender mercies and thy loving kindnesses for they have been ever of old To wit to me even from my first conception and towards all thine from the beginning of the world yea from all eternity in that God set his love upon his 2 Tim. 1.9 before the world began And thus doth David secretly comfort himself by pressing this as knowing that the Lord was unchangeable even the same still that he had ever been Vers 7. Remember not the sins of my youth nor my transgressions c. To wit such as I have run into in my riper years For by mentioning the sins of his youth in the first branch David intended not to imply that he had not sinned since that time or that he had no cause to be troubled for any sins but those of his youth but rather hereby he sought to humble himself before God that from his youth he had provoked God many wayes and that if he should deal with him according to the rigour of his justice he might charge upon him not only the sins he had more lately committed but all his evil deeds even from his youth unto that time and therefore he adds according to thy mercy remember thou me for thy goodnesse sake O Lord that is moved thereto by thine own goodnesse or to declare and make known thy goodnesse Vers 8. Good and upright is the Lord c. That is gracious and faithfull really intending and faithfully performing whatever he hath promised therefore will he teach sinners in the way for which see the Note before vers 4. Vers 9. The meek will he guide in judgement Who are meant by the meek see in the Note Psal 22.26 And for that which is said that God will guide them in judgement the meaning may be either that God will so direct them that they shall walk judiciously or in a right manner ordering all their affairs with wisedome and mature judgement or that God in judgement that is in great wisedome and provident care will guide them having in all things a fatherly respect to their weaknesse and profit Vers 10. All the paths of the Lord are mercy and truth to them that keep his covenant and his Testimonies That is his Commandments see the Note Exod. 25.16 which by Covenant the people of God are bound evangelically to keep Now to such it is said that all the paths of the Lord are mercy and truth that is all that God doth to them is done in mercy and faithfulnesse yea such see and acknowledge that there is mercy and truth in all the dispensations of Gods providence towards them Yet some here also by the paths of the Lord understand those that he hath appointed us to walk in and so make the meaning to be that all that God hath appointed his people to doe is for their good and out of mercy and faithfulnesse to them it is injoyned them Vers 11. For thy names sake O Lord pardon mine iniquity for it is great This last clause for it is great is not added as a reason to move God to pardon his iniquity for properly and in it self the greatnesse of sin is an argument why God should punish rather then why God should pardon but rather it is added as a reason why he did so earnestly beg pardon of God namely because his iniquity was great and therefore was the liker to endanger him and lay the more heavy upon his conscience as if a sick man should say to his Physician Help me I beseech you for I am very sick or as a reason why he pleaded that God would pardon him for his names sake that is of his own goodnesse and for his own glory see the Note 1 Sam. 12.12 namely because his sin was so great that nothing but Gods free grace and infinite mercy could give him hope of pardon Yet withall it is true that where the party begging pardon doth truly repent and believe even the alledging of the greatnesse of a mans sin may have some force of an argument to move God to pardon because the glory of Gods mercy and grace is hereby the more magnified according to that of the Apostle Rom. 5.20 where sin abounded grace did much more abound However by the iniquity which he saith was great may be meant some particular greater sin which lay sore upon his conscience or his sins in generall collectively considered Vers 12. What man is he that feareth the Lord c. This question may imply the paucity of those that truly fear God and withall their wonderfull happinesse What man is he that feareth the Lord as if he had said There are not many such but oh great is the happinesse of that man that doth thus fear God! At least this question implyes how universally true that which he saith is concerning those that fear the Lord What man is he that feareth the Lord as if he should say Whoever he be that doth this him shall he teach in the way that he shall chuse that is he shall be taught of God in the way that God himself doth prescribe or approve or rather God shall direct him what way to chuse in all his businesses and streights whatsoever he shall not be left to his own choice but God shall direct him what way to chuse Vers 13. His soul shall dwell at ease The man that lives in a prosperous condition is said to live at ease see the Note Job 12.5 and accordingly the meaning of these words is that he that feareth the Lord shall long enjoy plenty of all blessings temporall and spirituall even to the full content and ease of his mind and after that eternal rest and joy in heaven And indeed though the righteous be often much afflicted which their not fearing God as they ought to doe may bring upon them and have not all things as they would themselves yet in regard of the inward sweet content of their minds they may be well said to dwell at ease
he had not sat plotting with wicked men and taking crafty counsell against his enemies as they had against him or more generally that he had not conversed with such kind of men which indeed is a clear sign of a good heart see the Note Psal 1.1 Yea and by joyning this with that which went before concerning his setting Gods goodnesse before his eyes and walking in his truth he implyes that his trusting in Gods goodnesse and truth had kept him from joyning and conversing with such kind of persons Vers 6. I will wash mine hands in innocency so will I compasse thine altar O Lord. Having professed in the two foregoing verses that he had carefully shunned the society of all wicked men he adds here that yet he would not because of them avoid the place of Gods publick worship only he would not come thither as many did in their sins but would be carefull to purge himself from all filthinesse of the flesh and spirit so he would come with his sacrifices to Gods altar And thus these words may also include first a farther profession of his integrity propounded before ver 1 secondly an engagement of offering gratulatory sacrifices to the Lord if the Lord would plead his cause against his enemies as he had there also desired However in this expression of washing his hands in innocency which probably he spake in reference to the lifting up of his hands in prayer unto God either he alluded to the custome of mens washing their hands thereby to professe their innocency in any thing as Pilate did to clear himself of the guilt of our Saviours death Matth. 27.24 whence it is usuall with men still to say I will wash mine hands of such or such a thing meaning that they have had or will have nothing to doe in it or else to those legall washings that were used before men approached to Gods altar to offer sacrifices not only by the priests of whom it is said Exod. 40.32 when they came near unto the altar they washed but also by the people especially if they had contracted any legall pollution whence it is that the Apostle amongst other their legall rites mentions their divers washings Heb. 9.10 and that to signify what spirituall purity God required in those that would worship him see also the Note Job 9.30 And then for the next clause so will I compasse thine altar this expression I conceive is used either in reference to the multitude of sacrifices he would bring or else to his going together with many others to offer their sacrifices on Gods altar Yet some hold that because the people might not approach to the altar but were to stand some distance off they that were zealous in Gods service that they might the more affect themselves with seeing what was done when their sacrifices were offered used not to stand still in one place but to move from one place to another round about as occasion was that they might see what was done and that hence David to set forth his diligence and alacrity in that service useth this expression so will I compasse thine altar O Lord. Vers 8. I have loved the habitation of thine house and the place where thine honour dwelleth That is where thy Majestie dwelleth or where thine Ark is see the Note 1 Samuel 4.21 This is also added as an evidence of his integritie Vers 9. Gather not my soul with sinners nor my life with bloudy men That is Keep me still as thou hast done from the society of such persons that I may not be wonne to partake with them in their wicked waies or rather thus Let me not fall into the hands of such persons or Involve me not in their curse and ruine We have the contrary to this expressed in a contrary phrase 1 Sam 25.29 the soul of my Lord shall be bound in the bundle of life Vers 12. My foot standeth in an even place That is I am in a sure and safe condition to wit because I walk in my integrity and do not turn aside from the way of thy commandements and so am sure that thou dost and wilt preserve me The ground of this expression is because in even ground there is sure footing PSALM XXVII Vers 1. THe Lord is my light c. That is He it is that doth teach me and guide me and preserve my life and deliver me out of troubles he is my comforter and the authour of all my happinesse See the Notes 2 Sam. 22.29 and Job 29.3 And to the same purpose is that which he adds the Lord is the strength of my life that is the supporter and preserver of my life Vers 2. When the wicked even mine enemies and my foes came upon me to eat up my flesh c. That is as it were to devour me See the Notes Job 19.22 and 31.31 and Psal 14.4 Vers 3. Though war should rise against me in this will I be confident That is that the Lord is my light and my salvation as he had said before vers 1. Yet some referre it to the word war in this that is in this war will I be confident Vers 4. One thing have I desired of the Lord c Either this is added as a reason why he was so confident of Gods protection to wit because his only desire was to enjoy communion with God in the place of his worship or else as a reason why he desired that God would still plead his cause against his enemies namely because his great aim was that he might be settled in such a peaceable condition that he might freely and constantly resort to the house of God One thing have I desired of the Lord that will I seek after c. as if he should have said Though I be spoiled of my estate bereaved of the society of friends and driven from house and home yet it is not the recovery of these things no nor the obtaining of the kingdome which God hath promised me that I desire so much as that I may dwell for ever in the house of the Lord concerning which see the Note Psal 23.6 As for the following words to behold the beauty of the Lord thereby may be meant 1. the attaining of the knowledge or the meditation of all the glorious excellencies and perfections of God in his attributes his holinesse justice goodnesse and truth c. which by his word he manifesteth to his Church 2. the consideration of Gods wonderfull works and his bounteous gifts to the sons of men which make him glorious in their eyes 3. the mysteries of our redemption by Christ and the benefits that redound to us thereby which were shadowed forth in the sacrifices and other ceremoniall rites of the Tabernacle and 4. the glory of heaven And doubtlesse in this expression he alludes to the externall beauty and magnificence of the Tabernacle or rather the glory of the Temple he intended and foresaw which were typicall representations of these things
compassing him as with a shield Psal 5.12 Vers 11. Be glad in the Lord c. Hereby he implyes what exceeding joy follows upon faith when men are thereby reconciled unto God and are assured of the pardon of their sins for of that he speaks in this whole Psalm PSALM XXXIII Vers 1. REjoyce in the Lord O ye righteous c. Thus as the foregoing Psalm ended so this begins for praise is comely for the upright to wit in regard they above others have such speciall and abundant cause to praise God so that no imployment is fitter for them as likewise because they alone do truly know God and heartily desire to glorifie his name and so from them it is acceptable with God whereas when wicked men that have no tast of Gods goodnesse do undertake to praise God they do but profane Gods holy name and therefore God abhors their praises see Psal 50.16 Vers 2. Praise the Lord with harp This Instrument is first mentioned wherein David did much delight and in the playing whereon he was eminently skilfull 1 Sam. 16.18 It is called Psal 81.2 the pleasant harp Vers 3. Sing unto him a new song This is required either to imply that to him that attentively considers the works of God there will still be occasion of composing new songs of praise or rather to imply with what fervency and chearfulnesse of spirit he desired they should praise God because upon occasions of unusuall joy they were wont to compose new songs and to fit them with some rare and exquisite tune and so they were sung and heard with the more earnestnesse and delight Yet some say that by a new song is meant a song that should never grow stale and out of date in the Church where the people of God do continually enjoy manifold blessings conferred upon them in Christ Vers 4. For the word of the Lord is right c. That is All his commands concerning the government of the world are just and equall every way right and unreprovable and all his works are done in truth that is sincerely without any guile and faithfully according to what he hath promised or spoken to his people Some indeed understand the first clause of the written word to wit that that word of the Lord is right that is that what he hath promised yea all that he hath spoken therein is faithfull and true sincere and without deceit yea every way blamelesse of which see also the Note Psal 19.8 But the first Exposition is the best as agreeing with that which follows vers 6 and 9. Vers 5. He loveth righteousnesse and judgement That is he loveth to do justice and judgement Vers 6. By the word of the Lord were the heavens made c. See the Notes Gen. 1.1 2 3 c. and all the host of them by the breath of his mouth that is by his command see the Note also Gen. 2.1 Yet some conceive that the three persons of the holy Trinity are here severally mentioned Vers 7. He gathereth the waters of the sea together as an heap c. This is meant of that gathering of the waters of the sea together in the first creation see the Note Gen. 1.9 and Job 38.8 9 10 yet because they are still kept in the hollow places of the earth by the same almighty power by which they were at first disposed of there it is expressed in the present tense He gathereth the waters c. he layeth up the depth in store-houses Vers 10. He maketh the devices of the people of none effect Though whole nations do combine together and set themselves to bring any thing to passe God can easily crosse them Vers 14. From the place of his habitation he looketh upon all the inhabitants of the earth So he calleth the sons of men as by way of contempt to imply the basenesse even of the greatest of them in comparison of the Lord whose throne is in heaven Vers 15. He fashioneth their hearts alike c. That is all mens hearts none excepted one as well as another And this is ascribed to God 1. because he it is that createth the souls and spirits of men in their first conception with all the severall faculties thereof see the Note Numb 16.22 and 2. because he ordereth and disposeth of their hearts and all the motions thereof as it is said of the kings heart Prov. 21.1 he turneth it whithersoever he will And this is here expressed thus to imply that therefore God must needs exactly know all men they being his workmanship yea even the thoughts and intentions of their hearts and much more their works which is expressed in the next clause he considereth all their works Vers 18. Behold the eye of the Lord is upon them that fear him c. See the Note Psal 11.7 Vers 20. Our soul waiteth for the Lord c. This he speaks in the name of the whole Church to wit that they would with all their souls wait upon God for help in all their troubles PSALM XXXIV The Title A Psalm of David when he changed his behaviour before Abimelech c. To wit feigning himself mad which circumstance seems here to be expressed because this tended much to the magnifying of Gods grace that notwithstanding his infirmity therein yet God was pleased to deliver him see the Notes 1 Sam. 21.10 11 13. This is also one of the Alphabeticall Psalms his exceeding joy causing him to compose this Psalm with the more exquisite art but for this see the Note Psal 25.1 Vers 1. I will blesse the Lord at all times c. That is as long as I live both in prosperity and adversity I will never forget this wonderfull deliverance And thus he ascribes his escape not to that which he did but to the providence of God which is more clearly expressed afterwards vers 4. Vers 2. My soul shall make her boast in the Lord c. That is from my very soul I will boast of the Lords favour and goodnesse to me the humble shall hear thereof and be glad that is they shall hear of my praising the Lord and out of love to God shall rejoyce that his name is so exalted or rather they shall hear of my deliverance and so shall be glad both on my behalf that God hath so preserved me and reserved me still to sit on the throne of Israel and on their own behalf as encouraged by mine example chearfully to expect the like deliverance from God For who are meant by the humble here see in the Note Job 22.29 Vers 3. O magnify the Lord with me c. This may be spoken to all the faithfull in generall or in particular to the humble mentioned in the foregoing verse Vers 4. He heard me and delivered me from all my fears And indeed when he was discovered and brought to Achish he could not but be surprized with divers fears as lest Achish should slay him and perhaps with great tortures to satisfie
wit that there went nothing out of his lips when he prayed but his heart was affected accordingly and so what he desired for them he desired it sincerely from his very soul Thirdly others take it thus that if his prayer prevailed not for them yet it brought back a blessing upon himself God did recompence it into his bosome at least his heart was replenished with comfort thereby Fourthly others understand it of the same blessings that either he desired that of God for his enemies which he could be glad might be done to himself or that God did that for him which he did beg of God for his enemies both which do imply how sincerely he prayed for them the like whereto we find Psal 79.12 Render unto our neighbours seven-fold into their bosome c. And fifthly others say it is meant of his praying for them in secret which may be alledged as a clear proof that he did it sincerely as truly grieving for their misery and desiring their recovery and not for ostentation or making shew of that which was not in his heart And indeed as they are said to laugh in their bosome or as we say in their sleeve that rejoyce in secret but do not shew it openly so they may be said to mourn or pray in their bosome that do it secretly no body taking notice of any such thing which may also seem the more probable because this word bosome doth often in the Scripture signify secrecy as Prov. 21.14 A gift in secret pacifyeth anger and a reward in the bosome strong wrath and Psal 89.50 I do bear in my bosome the reproach of all the mighty people But the third and fourth of these Expositions I think are most agreeable to our Translation Vers 15. But in mine adversity they rejoyced and gathered themselves together c. To wit to rejoyce and triumph together at my troubles and to consult and bandy together to further mine utter ruine yea the abjects gathered themselves together against me that is the scumme of the people and I knew it not which is added to imply either his integrity in that he never suspected any such thing as not being conscious to himself of any cause that he had given them to use him so or his danger in that not knowing their evil purposes he was the lesse able to prevent them or their dissembling and fawning upon him at the same time which made him fearlesse of any such plots that they had against him They did tear me and ceased not to wit with their scoffs and calumnies and reproaches which agreeth with that Matth. 7.6 Give not that which is holy unto the dogs neither cast ye your pearls before swine least they trample them under their feet and turn again and rend you Vers 16. With hypocriticall mockers in feasts c. This is meant either of Sauls proud courtiers who when they sat gorging themselves at their full feasts could rail against poor David and seek his death or else of those court parasites or base scurrilous jesters that for the filling of their bellies would say any thing against David to please those that entertained them they gnashed upon me with their teeth to wit as if they would eat me Vers 17. Lord how long wilt thou look on c. That is only look on and not come in to my help rescue my soul from their destructions my darling from the lions see the Notes Psal 22.20 21. Vers 19. Neither let them wink with the eye that hate me without a cause To wit by way of scoffing and rejoycing at my misery for this may be expressed by winking whence is that Prov. 10.10 He that winketh with the eye causeth sorrow Vers 20. They devise deceitfull matters against them that are quiet in the land That is that would fain have lived quietly and peaceably though the contrary be pretended that we are the great disturbers of the kingdomes peace Vers 21. Yea they opened their mouth wide against me c. See the Note Job 16.10 Vers 22. This thou hast seen O Lord c. This is spoken as in opposition to that triumphing of his enemies at his misery mentioned in the foregoing verse Aha aha our eye hath seen it as if he had said Whilst mine enemies rejoyce in seeing my miseries my comfort is that thou Lord hast seen them too though thou hast suffered them to goe on as if thou didst not see them yet I know well that thou hast seen both my troubles and their malicious practises and insultations over me Keep not silence see the Note Psal 28.1 Vers 24. Iudge me O Lord my God according to thy righteousnesse To wit whereby thou art wont to plead the cause of the innocent against those that oppresse them see the Note Psal 26.1 Vers 26. Let them be ashamed and brought to confusion together that rejoyce at mine hurt c. As if he should have said As they gathered themselves together vers 15 to insult over me and to plot mischief against me so let them be confounded together implying that God was able as with one blow to overwhelm them all together with confusion though they were never so many As for the following words let them be clothed with shame see the Note Job 8.22 Vers 27. Let them shout for joy and be glad that favour my righteous cause c. That is Let those that favour me though they be not able to help me be glad both on my behalf and likewise through experience they shall have thereby of thy readinesse to help the oppressed yea let them say continually Let the Lord be magnifyed c. And this he covertly opposeth to his enemies exalting themselves as desiring that God might be exalted maugre their pride and lifting up themselves above his people PSALM XXXVI The Title A Psalm of David the servant of the Lord. So he stiles himself here because God had anointed him to serve him as king in the government of the kingdome of Israel and in the confidence hereof he seeks to God in this Psalm for help against his wicked enemies Yet some conceive it is rather because being to set forth herein the profanenesse of Atheisticall wretches that would not be subject to God and yet flourished whilst the godly were in trouble he would hereby imply that for all this he would be and rejoyced to professe himself to be the servant of the Lord. Vers 1. The transgression of the wicked saith within my heart that there is no fear of God before his eyes That is His wicked life doth testify to me within my heart from the wickednesse of his life it seems to me or I do certainly conclude that there is no fear of God before his eyes And this last clause is alledged by the Apostle Rom. 3.18 to prove the sinfull and corrupt disposition of all naturall men Vers 2. For he flattereth himself in his own eyes c. To wit by perswading himself upon false deceitfull
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
shall not be or rather this will be the end of the wicked they shall be cut off PSALM XXXVIII The Title A Psalm of David to bring to remembrance That is say some Expositours to record Gods praises for his deliverance out of that great distresse wherein he had been or to put God in mind of his sad condition that he might be wonne thereby to withdraw his hand and to send him deliverance according to that Psal 132.1 Lord remember David and all his afflictions But rather I conceive the drift of this Title was to shew that this Psalm was composed purposely to put himself and others in mind of the sore affliction he had been in and of his sins that had brought it upon him and of Gods mercy in his deliverance that so whereas men are naturally apt to forget their former sicknesses and troubles when once they are well and safe again by this Psalm it might still be brought fresh to his remembrance and he might for ever reap benefit thereby and that others also might by his example learn how to pray and how otherwise to carry themselves in such a time of distresse We have the same Title again Psal 70. And this is the third of those that are called the Penitentiall Psalms concerning which see the Note in the Title Psal 6. Vers 1. O Lord rebuke me not c. See the Note Psal 6.1 Vers 2. For thine arrows stick fast in me c. See the Note Job 6.4 and thy hand presseth me sore to wit as being still heavier and heavier upon me Vers 3. There is no soundnesse in my flesh because of thine anger c. That is My flesh is broken all over my body or every member of my body is full of pain and misery through my sicknesse or sorrow which thine anger hath brought upon me neither is there any rest in my bones because of my sin see the Note Job 30.17 Vers 4. For mine iniquities are gone over my head It is an over-forced exposition which some give of these words to wit that therefore he saith his iniquities were gone over his head because they were more in number then the hairs of his head or because it surpassed his wisedome to know how to bear the miseries they had brought upon him or because they had deprived him of his understanding or brought his reason into bondage Doubtlesse it is either meant of the multitude of his sins to wit that they were grown to an exceeding great height so that he was even overwhelmed therewith see the Note Ezr. 9.6 or of the miseries also which his sins had brought upon him to wit that he was in danger to be drowned and overwhelmed therewith according to that expression Psal 42.7 all thy waves and thy billows are gone over me which seems the more probable because in the following verses he still proceeds to recite the greatnesse of his miseries thereby to move God to pity him Vers 5. My wounds stink and are corrupt because of my foolishnesse That is my blockishnesse and stupidity for he speaks this by way of detesting himself for what he had done and not as excusing himself in that he did it through ignorance As for those first words my wounds stink and are corrupt either they must be understood literally of the sores that were in his body as the words in the following verse may also seem to import which he calls wounds to intimate that he looked upon them as the wails or swelling tumors for so the originall word may signify which the rod of God had made in his flesh or the wounds of those arrows of which he had spoken vers 2. Thine arrows stick fast in me or else figuratively of any other miseries that God had brought upon him comparing them to stinking and fester'd sores either to imply the long continuance of them or the sharp pains and sorrows which he felt in himself by reason thereof Yet some I know would have it meant of the shame which his sins had brought upon him Vers 6. I am troubled I am bowed down greatly To wit under the burden of my sins of which he had said before vers 4. that they were a burden too heavy for him and his meaning might be both that his body was as it were bowed together through weaknesse occasioned by sicknesse or some other heart-breaking affliction and that his spirit was also sorely oppressed and humbled with grief not being like those stout-stomached men that will by nothing they can suffer be brought to bow under the hand of God Vers 7. For my loyns are filled with a loathsome disease c. To wit some loathsome sore some impostume or pestilentiall carbuncle or else it may be understood figuratively of the grievous sorrows and perplexities he underwent by reason of his afflictions which he might also the rather tearm a loathsome disease because they made others reproach and abhor him And there is no soundnesse in my flesh see the Note before vers 3. Vers 9. Lord all my desire is before thee c. That is Thou knowest all the desires of my heart or I have in prayer laid all my desires before thee And this he saith either to imply that he wondered therefore that God did not grant him his desires or to presse God that he would grant them or to assure himself that God would hear and satisfy his desires Vers 10. As for the light of mine eyes it also is gone from me See the Note Psal 6.7 Vers 11. My lovers and my friends stand aloof from my sore c. To wit either out of pride or fear they would not or durst not come near me to afford me any friendly courtesie see Job 19.13 c. Vers 13. But I as a deaf man heard not c. That is When mine enemies spake such mischievous things against me as is said in the foregoing verse whether I heard them my self or heard it related by others I was as silent as if I had been either deaf or dumb neither muttering against God nor replying upon them But the chief drift of these words is doubtlesse to shew that when their calumnies and false accusations were most mischievous he was silent either because he could not be suffered to plead for himself or rather because he thought it better in patience and silence to swallow down these injuries and to commit his cause to God Vers 15. For in thee O Lord do I hope thou wilt hear c. Or thou wilt answer O Lord my God and the meaning may be that God would hear and answer his prayer or that he would hear and answer his enemies to wit by pleading his cause against them Vers 16. For I said Hear me lest otherwise they should rejoyce over me c. To wit as triumphing over me when they see that my hopes and my prayers fail me or as if thou didst favour them and so thy name will be blasphemed This must needs be the
that is those that are left alive of thy wrathfull enemies wilt thou curb and restrain or rather thus those that have still any malice against thy people either thou wilt not suffer their wrath to be so great as formerly or if they go about to recruit their forces and to set again upon thy people thou wilt set such bounds to their wrath that they shall not accomplish their desire nor shall proceed farther then shall be for thy glory and thy peoples good Vers 11. Let all that be round about him bring presents to him that ought to be feared Or to fear as it is in the originall for which see the Note Gen. 31.42 And by those that be round about him he means either 1. the Priests Levites or 2. the people of God who only enjoyed this priviledge and favour of drawing near unto him to worship him call upon him and in this expression he may seem to allude to the Israelites encamping round about the tabernacle whilst they were in the wildernesse or 3. the nations round about who being indeed convinced by this miraculous judgement of God upon the Assyrians did thereupon bring gifts unto the Lord to Ierusalem and presents to Hezekiah 2 Chron. 32.23 Vers 12. He shall cut off the spirit of Princes That is their lives or their understanding and courage PSALM LXXVII The Title TO the chief Musician to Ieduthun c. See the Note on the Title Psal 39. And because this clause shews as is there noted that this Psalm was committed to the posterity of Jeduthun to be sung by them this makes it most probable that the following words in the originall that are in the Title of many other Psalms should rather be translated as they are in our Bibles A Psalm of Asaph then A Psalm for Asaph because it is hard to conceive why it should be said that this Psalm was intended both for Jeduthuns Quire and Asaphs too Vers 1. I cried unto God with my voice c. See the Note Psal 3.4 even unto God with my voice he gave ear unto me All which may be understood either of that distresse whereof the Psalmist speaks in the sequele of the Psalm the event whereof he shews here at first to wit that persevering in prayer he at last got the day that so others might learn to doe the like in the like conflicts or else of Gods hearing him in former troubles so hereby he seeks to strengthen his faith that as God had heard him formerly so he would again Vers 2. In the day of my trouble I sought the Lord c. Here the Psalmist shews the sad conflict he had within himself for a time to wit that at first this course of praying to God seemed to doe him no good at all In the day of my trouble I sought the Lord that is when I was in grievous distresse not outward only but inward too my soul because of my afflictions apprehending that Gods wrath did lye upon me and that God had utterly forsaken me my sore ran in the night and ceased not that is I could find no help nor ease of my misery my sorrow seemed incurable The Hebrew words may be indeed interpreted as in the margin my hand flowed or was poured forth and ceased not which may be a vehement figurative expression like that Psal 62.8 of pouring forth the heart before God and may signify either 1. that his strength did continually wast away or 2. that his hands did continually drop with tears which distilled down from his eyes upon his hands held up in prayer or by frequent wiping his eyes or 3. that he continually stretched forth his hands to God in prayer But I rather conceive that to expresse how hopelesse and helplesse his condition was he compares his misery or grief to a wound that bleeds and cannot be staunched or to a sore that runs continually and cannot be healed my sore ran in the night and ceased not my soul refused to be comforted that is though I prayed unto the Lord yet that yielded me no comfort because still my misery continued so grievous upon me my soul was so imbittered hereby and I became so wayward and heartlesse that nothing would yield me any joy or comfort Vers 3. I remembred God and was troubled c. That is I thought of seeking help from God and so prayed unto him and yet my trouble still continued or rather encreased as being thereby confirmed that God was angry with me because he regarded not my prayers or thus I sought to comfort my self by thinking of God his goodnesse and mercy and faithfulnesse in making good his promises and the experience I formerly had of his gracious dealing with me but all this yielded me no ease because my miseries still terrified me with apprehensions of his wrath and of his proceeding in a way of severe justice against me I complained that is I made my complaints to God and my spirit was overwhelmed Vers 4. Thou holdest mine eyes waking c. To wit by my continuall miseries and disquieting thoughts or by thine immediate providence withholding rest from me which alone doth usually ease a grieved mind I am so troubled that I cannot speak see the Notes Job 2.13 and 3.1 Vers 5. I have considered the daies of old c. That is as hoping to comfort and encourage my self thereby I meditated on thy former mercies both to thy people in generall and to my self in particular But yet because the Psalmist is still relating his temptation I conceive that his intention is to imply that even this tended to the encrease of his sorrows whilst he weighed how far otherwise it was with him at present then it had been in former times Vers 6. I call to remembrance my song in the night c. That is In the night as I lye musing by my self I call to mind thy former favours for which I have praised thee with a song or I call to remembrance thy former mercies whereby I was stirred up to sing praises to thee not by day only but even by night also see the Notes Job 35.10 and Psal 42.8 I commune with mine own heart and my spirit made diligent search to wit as enquiring what the cause was why the Lord did so sorely afflict me and what the issue thereof was like to be whether there would ever be an end of my troubles and what means were to be used to bring it to passe or whether it were likely that God had cast me off for ever as he expresseth his thoughts in the following verses Vers 7. Will the Lord cast off for ever c. This the Psalmist speaks as struggling against his temptation as if he had said These things Satan and mine own corrupt heart do suggest to me but sure it cannot be so Vers 10. And I said This is mine infirmity c. That is it is but the weaknesse of my faith and the feeblenesse of my
see the Note Numb 11.1 Vers 23. Though he had commanded the clouds from above and opened the gates of heaven To wit to give them manna in great plenty as out of his store-houses And therefore having formerly done this for them they had no cause to murmure for flesh Vers 24. And had rained down manna upon them This expression is used to imply in what plenty the manna was given and because it fell together with the dew Vers 25. Man did eat angels food So their manna was called either 1. because it was provided and sent by the ministry of angels or 2. because it seemed to come down from heaven the dwelling-place of the angels or 3. to set forth the excellency of this bread that it was meat as one would say fit for angels if angels needed meat And so indeed the exceeding glory of Stephens countenance is set forth by this that they saw his face as if it had been the face of an angel Act. 6.15 and Paul calls an excellent tongue the tongue of angels 1 Cor. 13.1 See also the Note Numb 16.35 Vers 26. He caused an east-wind to blow c. See the Note Numb 11.31 Vers 28. And he let it fall in the midst of their camp c. That is the flesh mentioned in the foregoing verse to wit the quails which being fat and heavy fowls and having their wings moistened with the South-east wind fell upon the earth and so were gathered by the Israelites See the Notes Numb 11.31 Vers 30. They were not estranged from their lust c. That is Having the quails continued to them they still glutted themselves therewith though they had already eaten greedily on them and then the wrath of God fell upon them See the Note Numb 11.33 Vers 31. The wrath of God came upon them and slew the fattest of them c. See the Notes Job 15.27 and Psal 22.29 and Numb 11.33 Vers 32. For all this they sinned still c. To wit when they refused to enter the land of Canaan and believed not for his wondrous works that is sincerely and constantly though now and then for the present they seemed to be strongly convinced by the mighty works of God Exod. 14.31 Vers 33. Therefore their daies did he consume in vanity c. That is say some they were presently consumed as some vain thing that is gone on a sudden But I rather think it is meant of that sentence which God pronounced against them that they should all perish in the wildernesse that they spent their whole life in fruitlesse labours wandring up and down and being still travelling towards Canaan but all in vain in regard they never came to that land in hope whereof they were brought out of Egypt And their years in trouble to wit they lay still under Gods displeasure and were still afflicted with many and divers troubles all the time of their being in the wildernesse Vers 34. And they returned and inquired early after God That is They presently seemed to repent and turn to God Vers 38. But he being full of compassion forgave their iniquity In regard of those that did but feignedly repent there can be no more intended hereby but that the Lord did upon their seeming repentance withdraw his plagues and judgements yet withall we may be sure that God was truly reconciled to those amongst them that did truly repent and did indeed fully acquit them of all their transgressions Vers 39. For he remembred that they were but flesh c. That is 1. corrupt naturally prone to sin and 2. weak and frail unable to bear the full wrath of the Lord if it should be poured upon them yea such as were subject to many calamities and sure ere long to die of themselves and therefore a fitter object of pity then of continuall displeasure And that this last is indeed chiefly intended is the more probable because of the following clause where he adds also that they were a wind that passeth away cometh not again that is such as would be soon irrecoverably gone Vers 41. Yea they turned back c. That is After some shews of repentance when the hand of God was upon them they soon turned back to their former evil waies and tempted God see the Notes Exod. 17.2 Deut. 6.16 and limited the holy one of Israel to wit by prescribing God what he must doe or else they would not believe in him or by conceiving of God after the manner of men that this he could doe this he could not doe so robbing him of the glory of his omnipotency Vers 45. He sent divers sorts of flies among them which devoured them c. To wit by their extreme annoyance and the mischief they many waies did them see the Notes Exod. 8 21 and frogs which destroyed them to wit in that they were also severall waies very mischievous to them and when they lay dead in heaps both air earth and water were infected and corrupted therewith Vers 47. He destroyed their vines with hail and their sycamore trees with frost Or with great hail-stones The meaning is that the hail did not only beat off the leaves and fruit of their vines other trees or otherwise marre them but that it did even kill the very roots of the trees that they never grew more see the Note Exod. 9.23 Ver. 49. He cast upon them the fierceness of his anger wrath indignation trouble c. That is many supernaturall dreadfull plagues that came thick upon thē were clear evidences of Gods indignation against them that by sending evil angels among them that is Angels by whose ministry these plagues were inflicted on them therefore there is no necessity that this should be meant of devils the good angels may be called evil with respect to the sore evils they inflicted then upon the Egyptians I know that some Expositours hold that the Egyptian plagues were inflicted by devils they ground their opinion wholly upon this passage of the Psalmist But because as St. Augustine argues well the devils sided with the Egyptian sorcerers against Moses Aaron in working their magick miracles it is no way probable that they were imploied on the other side too in plaguing the Egyptians And therefore either it was by the ministry of the holy angels that all these evils were brought upon Egypt or else we must say that it is the judgements themselves or the inferiour creatures by whom these judgements were inflicted that are here called figuratively because they were sent of God evil angels Vers 50. He made a way to his anger c. To wit 1. by giving way to bring greater judgements upon them then hitherto he had done even to the taking away of the life both of man beast from which hitherto his compassion had restrained him providing that nothing should hinder the just execution of his wrath herein thus I conceive the following words do explain this
first clause shewing how he gave way in his anger to the slaying of the first-born in Egypt he spared not their soul from death but gave their life over to the pestilence Yet this last clause may be read as in the margin of our Bibles but gave over their beasts to the murrain which must then be understood of that plague Exod. 9.3 for which see the Notes there Vers 51. And smote all the first-born in Egypt the chief of their strength c. See the Note Gen. 49.3 in the tabernacles of Ham that is of the Egyptians for Egypt is in the Hebrew called Mizraim of Mizraim the son of Ham Gen. 10.6 who first peopled that country Vers 52. But made his own people to go forth like sheep c. See the Note Psal 77.20 Vers 53. And he led them on safely so that they feared not That is they had no cause to fear the Lord going along with them as their guardian Or the meaning may be that though through weakness infidelity they were sometimes afraid as we see Exod. 14.10 yet by the mighty works of God they were still at last heartned encouraged again Vers 54. And he brought them to the border of his Sanctuary c That is to the land where he had determined to dwell amongst them in his Sanctuary even to this mountain which his right hand had purchased to wit mount Sion or the land of Canaan a land of mountains and valleys Deut. 11.11 See the Note Exod. 15.17 Vers 56. Yet they tempted c. To wit by sinning against God see the Note Deut. 6.16 and provoked the most High God and kept not his testimonies to wit in that they kept not Gods command for destroying the Canaanites see the Note Psal 19.7 Vers 57. They were turned aside like a deceitfull bow That is like a bow that shoots awry not whether the archer that useth it aims to shoot to wit because whereas they ought to have been guided by God after all their fair professions promises of being faithfull to God their pious judges such as those to Joshua Josh 1.16 17. All that thou commandest us we will doe c. they perfidiously fell off went awry did not order their waies as God expected required and particularly whilst they pretended to worship only the true God they suddenly turned aside to the worship of idols Vers 60. So that he forsook the tabernacle of Shiloh c. To wit In that the Ark the sign of his presence was carried thence into captivity by the Philistines 1 Sam. 4.11 and the Tabernacle also was thence removed see the Note 1 Chron. 21.1 and neither of them were ever brought back thither again the tent which he placed among men It is not among the Israelites but among men to imply Gods abasing himself to dwell amongst such base and wretched creatures as men are Vers 61. And delivered his strength into captivity and his glory into the enemies hand That is the Ark see the Notes 1 Chron. 16.11 2 Chron. 6.41 and 1 Sam. 4.21 22. Yet some understand it of Gods giving up the strongest and chiefest of the people to be slaves to the Philistines Vers 63. The fire consumed their young men c. That is The force or heat of the battel or the fire of Gods wrath mentioned in the foregoing verse did suddenly make an end of them and their maidens were not given to marriage to wit by reason there was such a scarcity of young men after that battel or because those that were betrothed to them were slain It is in the originall their maidens were not praised but the meaning is that they were not praised with Epithalamiums or marriage-songs as Brides at their weddings used to be Vers 64. Their priests fell by the sword and their widows made no lamentation The meaning is either 1. that being overwhelmed with sorrow they could not weep or 2. that being in captivity amongst the Philistines they were not suffered to lament the death of their husbands or 3. that dying with grief they lived not to make any lamentations for them at their funerals or 4. that they were so taken up and oppressed with their own miseries and especially with the miseries of the Church and people of God in generall that they had not leasure to bewail their husbands of both which last we have a clear instance in the wife of Phinehas in particular 1 Sam. 4.19 20. who dying made no mention of her husband Vers 65. Then the Lord awaked as one out of sleep c. To wit as one fallen fast asleep after much wine drunk as the following words do imply and like a mighty man that shouteth by reason of wine However the drift of this expression is to imply that as one that was looked upon to be in a dead sleep he did the more unexpectedly fall upon them and as one that had forborn them a while he did with the more fury and severity break forth upon them Vers 66. And he smote his enemies in the hinder parts he put them to a perpetuall reproach This is meant of the Lords smiting the Philistines with emerods see the Note 1 Sam. 5.6 the shame whereof was made perpetuall by those golden images of their emerods which they sent to the Israelites see the Note 1 Sam. 6.4 Yet some do also include herein the shame that was done them in the Lords casting down their Idol Dagon and breaking it in pieces upon the threshold the memory of which reproach became the more perpetuall by that superstitious practise which upon that occasion they took up of never treading after that upon the threshold see the Note 1 Sam. 5.5 Vers 67. Moreover he refused the Tabernacle of Ioseph and chose not the tribe of Ephraim To wit 1. in that he would not let the Ark be any longer there for that this is chiefly meant here is evident by that which is added vers 69. concerning the building of the Temple see the foregoing Notes vers 9. and 60 and 2. that the supreme magistracy was not continued in that tribe though it began there when Joshua who was of that tribe was made their Ruler Vers 68. But chose the tribe of Iudah c. To wit that the place of Gods worship and the supreme magistracy should be settled in that tribe the mount Sion which he loved that is which he chose not for any other cause but of his own free grace because he was pleased to set his love upon it Vers 69. And he built his Sanctuary like high palaces like the earth which he hath established for ever That is that it might be the settled place of his worship even unto the coming of the Messiah who should then establish it in the Church the true Sion unto the end of the world Vers 71. He brought him to feed Iacob his people c. To wit David see the Note 2 Sam. 5.2 and Israel his
said is that Ethan might by the spirit of prophesy thus foretell the desolations that were to come upon the kingdome of Judah But I rather encline to think that the following relation in this Psalm of the dolefull condition of Judahs kingdome is meant of Rehoboams daies for though many expressions therein seem to imply a greater desolation which that kingdome was brought into then that was in Rehoboams time yet if we consider what an astonishment it must needs be to the faithfull in the land to see that kingdome which God had promised should continue in the seed of David to the end of the world so presently torn in pieces by the revolting of ten of the twelve tribes from Davids family to Jeroboam and by the civill wars which followed thereupon and how thereupon the land was invaded and spoiled by Shishak king of Egypt 1 Kings 14.25 and 2 Chron. 12.2 all which Ethan surviving Solomon might live to see it cannot seem strange that Ethan should with respect to those times so bemoan the kingdome of Judah as in a manner lost and ruined in the eye of reason Vers 1. I will sing of the mercies of the Lord for ever c. That is say some Expositours I will sing of the mercies of God which continue for ever which are therefore called the sure mercies of David Isa 55.3 with my mouth will I make known thy faithfulnesse to all generations that is thy faithfulnesse which continues to all generations But I rather conceive that this is spoken in the name of the Church who undertake that they will for ever extoll the mercies and faithfulnesse of God or by the Psalmist in his own name thus I will sing of the mercies of the Lord for ever that is as long as I live or by this Psalm which shall be continued in the Church for ever I will convey the praise of thy mercy to all generations However the drift of the Psalmist in these words is to imply his confidence that God would not cast off his people for ever Vers 2. For I have said Mercy shall be built up for ever c. That is I have concluded on this within my self that however things goe and though it may seem otherwise to the eye of reason for the present yet Gods mercy to the seed of David and to his people Israel shall never fail but shall continue and be carried on to all generations till it be perfected at last in eternall glory thy faithfulnesse shalt thou establish in the very heavens that is though thy promises may seem to fail yet from the heavens thou wilt make good thy faithfulnesse and perform all thy promises or thy faithfulnesse shall be established as surely as the heavens are established and shall be perfected in the glory of thy Saints in heaven Vers 3. I have made a covenant with my chosen c. We must understand this aâ— if it had been expressed thus And the ground of this my confidence is that thou hast said I have made a covenant with my chosen c. for here the Psalmist brings in the Lord asserting the covenant he had made with David because this was that whereon he grounded his confidence mentioned in the foregoing verse I have made a covenant with my chosen I have sworn unto David my servant that is I have made a sure and irrevocable covenant with him to wit concerning the stability of his seed and throne for which see the Note 2 Sam. 23.5 and likewise 2 Sam. 7.12 13. Vers 5. And the heavens shall praise thy wonders O Lord c. That is The angels seeing the wonderfull works thou doest for thy Church shall praise thee for them thy faithfulnesse also in the congregation of thy Saints that is they shall also in the assembly of those holy spirits praise thy faithfulnesse in making good thy promises to thy people see the Note Job 15.15 or the second clause may be understood of the angels publishing the faithfulnesse of God to his saints and servants upon earth But now some by the heavens do understand not the angels only but also the holy servants of God in this world men of heavenly minds and conversations who shall praise God upon earth as the angels do in heaven And some also understand the whole verse of the visible heavens as a place parallel with that Psal 19.1 for which see the Note there adding this that the heavens may be said to praise Gods faithfulnesse in the congregation of the Saints because they are instrumentall in conferring those blessings which God hath promised to the righteous as rain and fruitfull seasons c. which only the Saints do acknowledge to be from God But the first exposition I conceive is the best However the drift of this and divers of the following verses is to shew how safely we may rest upon Gods faithfulnesse in performing what he hath promised to his people and that in regard of his power to doe whatever he pleaseth Vers 6. For who in the heaven can he compared unto the Lord c. To wit among the angels and blessed spirits there who among the sons of the mighty can be likened unto the Lord that is among the mighty ones of the earth see the Note Psal 29.1 Yet this last clause may be also understood of the angels who may be called the sons of the mighty as elsewhere they are termed the sons of God Job 1.6 Vers 7. God is greatly to be feared in the assembly of the Saints c. That is as almost all Expositours understand it in the assembly of the angels even those glorious spirits whose power is so terrible to men do themselves tremble and fear before God and as dreading his Majesty are alwaies obsequiously ready to doe whatever he enjoyns them and to be had in reverence of all them that are about him to wit the angels that are continually about him as souldiers about their generall and servants about their master whom therefore they have all cause to reverence as infinitely excelling them in glory Yet I see not but this may be most probably understood of the Saints on earth to wit that God is greatly to be feared in the assembly of his people in regard of his protecting them and the dreadfull judgements he executes upon their enemies in their defence and to be had in reverence of all them that are about him that is of all his people or as some say of all the heathen round about see the Note Psal 76.11 Vers 8. Who is a strong Lord like unto thee or to thy faithfulnesse round about thee That is Who amongst all those that are round about thee are like to thee for faithfulnesse or rather Who is like unto thee who art faithfull to all that are round about thee or who art every way faithfull who discoverest thy faithfulnesse in all things round about thee or who art clothed with faithfulnesse round about thee as with a garment
people too is opposed to that promise vers 21 with him mine hand shall be established c. so is it likewise in all the following branches of his complaint Yet his meaning was not to charge God with breach of promise but only to bemoan himself to God by shewing how contrary all things seemed to be for the present to that which God had promised to David Vers 39. Thou hast made void the covenant of thy servant c. See above vers 34 thou hast profaned his crown by casting it to the ground that is thou hast utterly brought down the glory of his kingdome and exposed it to contempt and derifion as if he had not been the Lords anointed see 2 Sam. 1.21 Vers 40. Thou hast broken down all his hedges c. That is say some Expositours his walls and strong holds But see the Note Psal 80.12 Vers 41. He is a reproach to his neighbours That is they reproach and flout at him Is this that glorious king whose kingdome was to continue as long as the sun and moon endured see also the Note Psal 79.4 Vers 45. The daies of his youth hast thou shortened c. Some understand this of the destruction that was made amongst the people as if it had been said Thou hast cut off the young men amongst his people in the slower of their age others understand it of the king himself The daies of his youth hast thou shortened that is Through much misery and sorrow he is become old in the prime of his youth or thou hast betimes cut off the daies of his reign even in his very youth And indeed of Jehoiachin this might well be said who at eighteen years old began to reign and when he had reigned in all but three moneths and odde daies was taken by Nebuchadnezzar and carried captive into Babylon 2 King 24.8 10. But I conceive it may best of all be understood of the kingdome it self figuratively The daies of his youth hast thou shortened that is That eternall kingdome which thou didst promise to the seed of David is waxen old decayed and broken in its very youth so soon as it began to flourish before it was come to its full ripenesse for thus the prophet Hosea speaks likewise of the decaies of Israels kingdome Hos 7.9 gray hairs are here and there upon him yet he knoweth it not As for the next clause thou hast covered him with shame either it is meant of his and his peoples being carried into captivity or of the failing of their hopes in that the kingdome which they expected should have continued for ever was so quickly broken and ruined Vers 47. Remember how short my time is c. As if he had said Therefore come in to the help of me and other thy servants before it be too late or Make not our lives shorter by cutting us off in thy displeasure or Do not make that little while we have to live so continually and extremely miserable see the Notes Job 10.9 and 14.5 and Psal 39.4 5. Wherefore hast thou made all men in vain as if he had said Surely thou didst not make so glorious a creature as man is in vain but with a purpose to make them tast thy goodnesse and loving kindnesse and that hereby they might be stirred up to serve and praise thee thou didst not make them merely that when thou hadst made them thou mightest destroy them again for then thou mightest seem to have made them in vain yea it had been better for them if they had never been made and therefore why dost thou not manifest thy love to us thy people were it not better to let us live that we might praise thy name then to cut us off as if we and consequently all mankind if it be so with thine own people were only made that we might be again destroyed Vers 49. Lord where are thy former loving-kindnesses which thou swarest unto David in thy truth As if he had said Thou hast formerly shewn thy self gracious to thy servants according to thy promises made to David oh let it be so again Vers 50. Remember Lord the reproach of thy servants c. To wit because in their reproach thou also art reproached how I do bear in my bosome the reproach of all the mighty people to wit in that either 1. I take the reproaches of thy servants and thine anointed as if they reproached me in mine own particular or 2. in that they lye so heavy upon my heart or 3. in that I am resolved quietly to endure them and to swallow them down in silence as not being indeed able to shake them off because in the eye of reason our condition is at present so contrary to what we waited for or 4. in that their reproaches came not to his ear by hear-say only but were openly to his face cast as it were into his bosome Vers 51. Wherewith they have reproached the footsteps of thine anointed See the Note Psal 56.6 They may be said to have reproached the footsteps of Gods anointed either 1. because they scoffed at the delay of the coming of their promised Messiah Where say they is your long-expected Redeemer whence is it that he is so long a coming and indeed elsewhere by the footsteps or feet of men is meant their coming as Isa 52.7 How beautifull upon the mountains are the feet of him that bringeth good tidings c. that is How acceptable and welcome is the coming of those that are sent to preach the Gospel or 2. because they derided the holinesse of the conversation of him that was then their king or his counsels and actions or the very sad condition whereinto he was fallen or 3. because they made a mock of all the monuments memorials of the former glory of their kingdome or 4. because they derided the peoples endeavouring to tread in the steps of David comforting themselves in the promise that God had made to him and to his seed But the two first reasons seem to me the most probable Vers 52. Blessed be the Lord for evermore Amen and Amen See the Note Psal 41.13 Thus the Psalmist closeth this Psalm as he began it to wit with an expression which implyes that he knew God would in the conclusion cause all things to work together for the glory of his name and for the good of his people See the Note above vers 1. PSALM XC The Title A Prayer of Moses the man of God See the Note Deut. 33.1 Many Expositours hold that this Psalm was not composed by Moses but by David But there being no great strength in the reason they chiefly build upon namely that it is not probable that Moses who lived himself 120 years Deut. 34.7 should reckon threescore ten or at the most fourscore years to be the utmost extent of mans life as it is here v. 10 expressed for this might be the common age that men lived to in those times though Moses
his enemies which might be the occasion of composing this Psalm and likewise chiefly of the marvellous things which were done in and by Christ in the work of our redemption as his Incarnation that new thing the Lord created in the earth Jer. 31.22 and his miracles but especially his victory over Satan sin death and hell whereof Davids were types His right hand and his holy arme hath gotten him the victory that is merely by his own immediate almighty power in the Lord Christ he hath prevailed over his and his Churches enemies whose cause indeed is his own And most probable it is that this word holy his holy arme hath gotten him the victory is purposely added because it was by reason of his holinesse that he prevailed over these his enemies according to that Joh. 14.30 the prince of this world cometh and hath nothing in me see also Heb. 7.26 27. Vers 2. The lord hath made known his salvation c. According to the exposition of the foregoing verse this also may be meant of some glorious deliverance which God had given his people the fame whereof was spread amongst the nations a far off but chiefly it is meant of the Lords making known the way of eternall life and salvation by the preaching of the Gospel amongst the heathen to which purpose also is the following clause his righteousnesse hath he openly shewed in the sight of the heathen see the Note Psal 22.31 Vers 4. Make a joyfull noise unto the Lord all the earth c. See the Note Psal 66.1 Vers 7. Let the sea roar c. See the Notes Psal 96.11 and 1 Chron. 16.31 PSALM XCIX Vers 1. THe Lord reigneth c. See the Note Psal 93.1 as likewise Psal 97.1 where the same expression is used concerning Christ as some also conceive it is here let the people tremble that is all that are enemies to Gods people he sitteth between the Cherubims that is he is as their king present amongst his people let the earth be moved that is let all the inhabitants of the earth quake for fear see the Note Psal 60.2 Vers 2. The Lord is great in Zion c. See the Note Psal 48.1 and he is high above all people see the Note Psal 97.9 Vers 3. Let them praise thy great and terrible name for it is holy That is Let thy subjects praise thee O king even when their enemies rage most against them as knowing that thou wilt approve thy self a great God terrible to thine and their enemies and holy in making good all thy promises unto thy people Yet some take this as spoken of all people mentioned in the foregoing verse and as expressing the Psalmists desire that all nations might come in and submit to this king and so might extoll his great and glorious name Vers 4. The kings strength also loveth judgement c. Some Expositours conceive that this is prefixt as a generall sentence and is as if he had said The strength of a king consists in executing justice and that then in the next words this is applyed to God thou dost establish equity But generally these first words are understood as spoken of God the king of his Church only they may be understood three severall waies as 1. that the Lord in undertaking to be the strength of his people doth also love to have his people walk in all righteousnesse and judgement before him and that he undertakes to be their strong defence only upon that condition that they shall be righteous and just in all their waies and then the following clause must be understood accordingly thou dost establish equity to wit in thy law wherein thou hast settled an equall form of government amongst thy people and hast strictly enjoyned them to observe equity judgement in all their dealings 2. that though the Lord be of unresistable strength yet he withall loveth justice judgement and doth not abuse his power to oppression as other kings do nor will doe whatever he can doe but only what is just to be done or 3. that God loves to imploy his strength in executing justice and judgement both by defending his people and by cutting off those that rebell against him and that are enemies to him and to his people which may be also intended in the next words thou dost establish equity that is thou doest all things equally and justly thou hast determined that all things shall be managed in the government of thy Church with most exact equity and judgement And this last I take to be the best exposition both because it best agrees with the generall scope of the Psalm which is to encourage Gods people by putting them in mind that the Lord is their king and protectour and especially because this is so clearly here expressed in the last clause thou executest judgement and righteousnesse in Iacob Vers 5. Worship at his footstool c. That is by bowing down to the very ground for there may be an allusion in these words to the custome of mens presenting themselves before kings which they were wont to doe with bowing their faces down to their very footstools or Worship in or towards his temple or with your faces bowed down to the very pavement of the temple or Worship towards the Ark which is often in Scripture called Gods footstool for which see the Note 1 Chron. 28.2 for we must not think that they were enjoyned to worship the Ark but only to worship God with their faces toward the Ark. And therefore if we read the following clause not as it is in our Translation for he is holy but as it is in the margin of our Bibles for it is holy we must know that the holinesse of the altar is only alledged to shew why they should resort thither to worship God to wit because that was the sacred sign of Gods presence amongst them Vers 6. Moses and Aaron among his priests c. The meaning of this I conceive is the same with that which follows and Samuel among them that call upon his name to wit that these were chief amongst those that were appointed of God to be mediatours as it were and intercessours for the people and that did accordingly upon all occasions solemnly call upon God in their name and on their behalf and found therein great acceptance with God For though other reasons may be given why Moses is here numbred amongst the Priests as 1. because he did once execute the Priests office for which see the Note Exod. 29.11 or 2. because Moses was of the tribe of Levi as Samuel also was and the office of the Levites was to attend upon the sacrifices yet the true reason why he is here mentioned among the Priests is because he together with Aaron and Samuel as mediatours between God and the people blessed the people in Gods name and by their prayers did appease Gods displeasure when he was offended with them and so did as it were uphold and preserve
by casting them out of his house or out of his court yea and in some cases by putting them to death according as was by Gods law appointed Deut. 19.16 21. And though David speaks here only of some particular vices which he would not endure in those that were about him and he instanceth in those that are most pernicious in such persons as are about kings yet under these all other wicked men are comprehended Vers 6. Mine eyes shall be upon the faithfull of the land that they may dwell with me c. That is say some Expositours I will be watchfull over such for their defence that they may dwell safely with me in my kingdome But rather the meaning of these words is that he would be very circumspect not to take any but such as were known faithfull men to be his familiar friends his counsellors officers of state or houshold-servants not resting merely in the choice of these upon the report of others but diligently observing himself who were such and then taking them of what parentage and condition soever they were to be imployed by him both in his publick and domestick affairs For hereto agrees the following clause he that walketh in a perfect way he shall serve me Vers 7. He that worketh deceit shall not dwell within my house c. That is Though such may get into my court or private family yet being discovered they shall not stay there Vers 8. I will early destroy all the wicked of the land c. To wit all such malefactours as commit wickednesse worthy of death I will not only banish such out of my court but will utterly destroy them that I may cut off all wicked doers from the city of the Lord that is from the Church of God or if we understand it of Jerusalem then doubtlesse the drift of these words is to imply that his chief end in resolving to cut them off was that such vile wretches might not pollute Gods dwelling-place when all Israel was to resort thither from all places of the land and so bring a reproach upon the Name of God his truth and people And indeed some think that expression I will early destroy all the wicked of the land is used in allusion to the custome of womens sweeping their houses every morning or to that of magistrates sitting in the judgement-seat betimes in the morning of which some understand that place Jer. 21.12 O house of David saith the Lord execute judgement in the morning c. PSALM CII The Title A Prayer of the afflicted c. Or for the afflicted And indeed most probable it is which most Expositours hold that this Psalm was composed by Daniel or some other prophet of those times for the use of Gods afflicted and oppressed people a little before the seventy years of the Babylonian captivity were expired teaching them how to pour out their complaints before God and to seek to him for the reedifying of the city and temple of Jerusalem as it may be gathered from that vers 13. Thou shalt arise and have mercy upon Zion for the time to favour her yea the set time is come and many other passages in this Psalm As for the following words when he is overwhelmed see the Note Psal 61.2 and poureth out his complaint before the Lord see the Note 1 Sam. 1.15 Vers 3. For my daies are consumed like smoke c. See the Note Psal 37.20 Job 30.30 Vers 4. My heart is smitten and withered like grasse c. To wit like grasse that is smitten with the heat of the sun or like grasse that is mowen down and then withereth so that I forget to eat my bread to wit as being so overwhelmed with sorrow that I mind not mine ordinary food Vers 5. By reason of the voice of my groaning my bones cleave to my skin That is By reason of my long-continued miseries which cause me to spend my daies in continuall groaning I am become nothing but skin and bones See the Note Job 30.29 Vers 6. I am like a pelican of the wildernesse I am like an owle of the desart By comparing himself to these dismall birds that abide usually in desolate places as he would imply his restlesse condition and his continuall dolefull cries and lamentations so also especially his solitarinesse not only in that he was forsaken of all but also in that through bitternesse of spirit he declined the society of men and the very light of the day was irksome to him But see the Note Job 30.29 Vers 7. I watch c. That is Through my continuall miseries cares and sorrows I am still kept waking cannot take any rest am as a sparrow alone upon the house top that is sad solitary as a sparrow that sits solitary mourning upon the house top being cast out of her nest or that is deprived of her young ones or her mate But now again some understand this verse thus I watch that is I wait for deliverance but alas all in vain continuing still in a sad desolate condition and am as a sparrow c. Vers 9. For I have eaten ashes like bread c. Having said in the foregoing verse mine enemies reproach me all the day here he shews the extreme misery he was in which gave his enemies occasion to insult over him and reproach him for I have eaten ashes like bread that is I find no more savour in my food then if I fed upon ashes as indeed extreme grief will cause men even to loath their food so that they shall find no relish in any thing they eat Or else the meaning may be only that he lay groveling in ashes with his face upon the ground as if he had been feeding upon ashes which agrees with that phrase of licking the dust for which see the Note Psal 72.9 or that whilst he lay upon the ground covered with sackcloth and ashes being regardlesse what he fed on as he lay in that condition what he did eat was mingled with ashes which some Expositours do the rather approve because it seems to agree with the following clause and mingled my drink with weeping for which see the Note Psa 42.3 The expression here used seems to be taken from the custome of mens mingling their wine with water Vers 10. Because of thine indignation and thy wrath c. The meaning of these words may be either that Gods indignation was the cause of his misery or that his sorrow was not so much for the distresse he was in as from this apprehension that God in his wrath had brought these miseries upon him for thou hast lifted me up and cast me down that is thou hast dashed me in pieces with all thy might as when one lifts up any thing on high that he may throw it down upon the ground with the greater force and violence or having formerly exalted me to a great height of prosperity thou hast now cast me down to a
here adds because therein consists the chief glory of his works his righteousnesse endureth for ever that is whatever God doeth he doeth it in faithfulnesse and righteousnesse unto his people yea even then when he may seem to doe that which is contrary to what he hath promised them Vers 4. He hath made his wonderfull works to be remembred To wit by his word given them wherein those wonderfull works of his are recorded or by those memorials of his glorious works which he ordained to be kept amongst them such as were the pot of mannah the rod of Aaron and the festivals which they were appointed to observe as the Passeover the Pentecost the feast of Tabernacles or because the works that God wrought for the Israelites were so exceeding wonderfull that they were not only worthy for ever to be remembred but such indeed as that it wat not possible they should ever be forgotten Vers 5. He hath given meat unto them that fear him c. That is to his people Israel and he useth this expression unto them that fear him either because they were then the only people that worshipped God in a right manner or because what he did for them was done for their sakes amongst them that did truly fear him As for the mercy here spoken of He hath given meat unto them either it may be meant in generall of Gods providing food convenient for them that have feared him in all ages as he did for Elijah and others or rather more particularly of Gods feeding the Israelites in the wildernesse with manna from heaven And the reason of this is given in the next words he will ever be mindfull of his covenant because of the covenant he had made with them God did this though they were a murmuring and rebellious people Vers 7. The works of his hands are verity and judgement c. That is All that God doeth in the government of his Church is full of truth and faithfulnesse exactly according to what he hath promised and full of judgement being exactly just in every regard And this some conceive may be added in particular reference to that work of God mentioned in the foregoing verse in giving the Israelites the heritage of the heathen wherein God approved his truth in performing the promise he had made to his people and his justice in rooting out those wicked nations As for the next clause all his commandements are sure for which see the Note Psal 19.7 I conceive that under this word his commandements both the promises and threatnings annexed to his commandements must necessarily be comprehended and so they may be said to be sure both because they do surely reveal the will of God to us and because what is promised and threatned therein shall certainly come to passe However this clause seems to be added to that which went before concerning Gods works purposely to shew what a clear agreement there is betwixt his works and his word his works continually making good the sure truth of all that he hath revealed in his word commandements Vers 8. They stand fast for ever and ever c. That is God hath established his commandements that they shall never be changed but they shall be found perpetually true together with all the promises and threatnings annexed thereto whatever carnall reason may in the hour of temptation judge to the contrary and are done in truth and uprightnesse that is they are composed and ordained according to the exact rule of truth and righteousnesse so that they cannot be charged with the least falshood or unrighteousnesse Vers 9. He sent redemption unto his people c. Many understand this particularly of the Lords delivering the Israelites out of Egypt by the hand of Moses whom he sent unto them and that because in the next words he hath commanded his covenant for ever he seems to speak of the covenant which God made with them at the giving of the Law which was presently upon their deliverance out of Egypt But yet it may be meant more generally of all the deliverances of the like nature which God had afforded his people and that as they were shadows of their Redemption by Christ whence it is that the Psalmist speaks in the next words of the covenant which God made with them for life eternall which was grounded on that great work of Christs Redemption and whereto they were strongly obliged because he had so redeemed them As for the expression here used he hath commanded his covenant for ever see the Notes 1 Chron. 16.15 and for the following clause holy reverend is his Name that is added as an argument to stir up men to be carefull of keeping covenant with God Vers 10. The fear of the Lord is the beginning of wisedome c. Having said in the foregoing verse that Gods name was holy and reverend hence the Psalmist takes occasion to presse upon men the fear of God The fear of the Lord is the beginning that is the foundation of wisedome there is never any true wisedome in men till they begin to fear God a good understanding have all they that doe his commandements the wisedome of others deserves not comparatively the name of understanding his praise endureth for ever that is the praise the approbation and the glorious reward which such a man receives from God or rather the praise of God PSALM CXII Vers 2. BLessed is the man that feareth the Lord. By describing the blisse of those that fear God the Psalmist seems to make good what was said in the close of the foregoing Psalm that the fear of the Lord is the beginning of wisedome Vers 2. His seed shall be mighty upon earth c. That is exceeding numerous and of great power in every regard the generation of the upright shall be blessed see the Note Psal 37.26 Vers 3. Wealth and riches shall be in his house and his righteousnesse endureth for ever Severall waies is this last clause understood by Expositours For 1. some take it to be added in the praise of the man that feareth God to wit that notwithstanding he abounds in wealth yet he is not corrupted thereby as many are but still holds fast his righteousnesse 2. others understand it of his renown amongst men to wit that though men may seek to overcloud his righteousnesse with false accusations yet it shall still shine forth gloriously and be for ever renowned amongst men 3. others conceive it is added as the cause why there is still wealth and riches in the house of the man that feareth God to wit because whilst the iniquity of the wicked both in getting and using their riches doth soon wast their great estates his is preserved by his constant righteousnesse and 4. others understand it of his perseverance in the waies of righteousnesse and the never-failing reward thereof Vers 4. Vnto the upright there ariseth light in the darknesse c. And that severall waies as 1. when they are for a
when these their evil courses shall bring misery upon them I shall heartily pray for them Vers 6. When their judges are overthrown in stony places c. That is When their princes rulers that are now mounted up in high places shall be utterly destroyed as men thrown headlong down from the top of high craggy rocks or as men that stumble in stony places some think that this might be prophetically spoken with reference to the overthrow of Saul his army on the mountains of Gilboa they shall hear my words that is the common people warned by their example shall then hearken to me The meaning is that when they should see how God had avenged him upon his persecutours and how unexpectedly he was advanced to the kingdome they would then be brought to a right understanding of him and of his cause and so would hear his words to wit when he should declare the righteousnesse of his cause or when he counselled them to take heed hereafter of joyning with wicked men in any sinfull waies For they are sweet that is though now they cannot relish them nor endure them yet they are good and profitable and then with comfort to themselves they shall accept them as such Some I know understand these last words of the judges themselves to wit that when Gods judgements should seise upon them they should then hear his words that is they should then call to mind what he had spoken to them and should approve of it wishing they had not stopped their ears against it But the former exposition I judge the best Vers 7. Our bones are scattered at the graves mouth as when one cutteth or cleaveth wood c. .1 Some understand this clause thus that David his friends followers were dispersed scattered abroad thereby in manifest danger of death 2. Some take it as an hyperbolicall expression of the terrours that often seized upon them that in their fears their bones were sometimes shaken as if they would fall asunder 3. Some take it to be a figurative expression of the desperate danger they were in as if he should have said We are all as dead men as it were at deaths door we are sure to be hacked hewed in pieces and so to be scattered abroad upon the earth whereever they light upon us if the Lord do not the more miraculously preserve us such traitours as they account us to be are like to find no mercy from them either dead or living this is that which Saint Paul cals the having the sentence of death before-hand in themselves 2 Cor. 1.9.4 Again others take it as a poetical expression of the barbarous cruelty of their enemies to wit that they used him and his party with as much inhumanity as if men should cut a mans throat then tear him in pieces before they would bury him And 5. others understand this literally that Saul and his party did thus use Davids followers if any of them were but at any time surprized to wit that they chopped them in pieces so left them unburied yea some adde that they digged up their dead bodies and bones and so scattered them about the graves mouth which I see not indeed why we should judge incredible considering with what exceeding rage Saul and his favourers did a long time make war against David PSALM CXLII Vers 2. I Poured out my complaint before him See the Notes 1 Sam. 1.15 Psal 42.4 and 62.8 Vers 3. When my spirit was overwhelmed within me c. That is When I was so perplexed that I was ready to faint or that I was at my wits end not knowing which way to turn my self see the Note Psal 61.2 then thou knewest my path which may be understood three severall waies either 1. that God knew the dangers he was in did accordingly deliver him to wit out of the snares which his enemies had laid for him of which he speaks in the following words in the way wherein I walked have they privily laid a snare for me or 2. that in those his troubles God knew approved his innocency though that could not hinder his enemies from laying snares for him or 3. that God knew the way whereby he might should be delivered though he for his part knew no way how to avoid their rage that because what way soever he took they had privily laid a snare for him Vers 4. I looked on my right hand and beheld but there was no man that would know me Either the right hand is only mentioned because that is the place for men to stand in for the defence of one they desire to aid according to that Psal 16.8 because he is at my right hand I shall not be moved for which see the Note there or else under the right hand the left is also comprehended Vers 5. Thou art my refuge and my portion c. See the Note Psal 16.5 in the land of the living see the Note Psal 27.13 It is as if he had said that even in this life he hoped to find God mercifull to him Vers 6. Bring my soul out of prison c. That is Bring me out of this cave wherein I am now forced to hide my self or out of these streights I am in being beset on every side as if I were in a prison the righteous shall compasse me about for thou shalt deal bountifully with me that is upon Gods delivering me the righteous will flock about me either to gaze at me as by way of admiring at the great things that God had done for me or to congratulate my deliverance to rejoyce and to praise God with me and for me or to hear what God had done for me or lastly to set the crown of Israel upon my head PSALM CXLIII Vers 1. IN thy faithfulnesse answer me and in thy righteousnesse See the note Psal 5.8 This is the last of those that are usually called the seven penitentiall Psalms See the Note on the Title Psal 6. Vers 3. For the enemy hath persecuted my soul he hath smitten my life down to the ground c. That is he hath brought me to the very gates of death to the pits brink he hath brought me to so low a condition that I look upon my self no otherwise then as a dead man see the Note Psal 7.5 he hath made me to dwell in darknesse as those that have been long dead that is he hath brought me into as hopelesse and desperate a condition as are those that are in the darknesse of the grave yea as those that have been long since rotted in the grave and I am as much disregarded in a manner and forgotten as they are see the Notes also Psal 88.5 6. Yet some understand all this of lying hid in dark caves of the earth during the long time of his banishment Vers 4. Therefore is my spirit overwhelmed within me c. See the Notes Psal 61.2 and 142.3 my heart
who is indeed the coeternall wisdome of God the Father see the Note chap. 1.20 Nor may we think that Solomon speaks here impertinently in that having spoken of the wisdome that is in men consisting in their obedience and conformity to the word law of God whereby they attain length of daies c. he should now come to speak of the wisdome of God whereby the world was created for this wisdome that is in man flows from that Christ is the authour of it it is indeed a kind of participation of that divine wisdome And accordingly the scope of Solomon in inserting this here may be either 1. the more to endear that wisedome to us which is here pressed upon us if the son of God be the authour of it if it flows from that wisdome whereby the world was created have we not cause to prize it the more or 2. to assure us that all the blessings here promised to them that seek after wisdome shall be made good to them seeing by that wisdome that invites us hereto the world was created Vers 20. By his knowledge the depths are broken up This may be meant of the great channels hollow places in the earth made for the receiving of the waters when God separated them from the earth in the creation Gen 1.9 for which see the Note there as likewise Job 38.8 or else of the fountains flouds breaking out from the nethermost parts of the earth even as if the earth did cleave it self asunder to give them a passage And indeed these are called depths Deut. 8.7 a land of brooks of water of fountains and depths that spring out of valleys and hils Vers 21. My son let not them depart from thine eyes c. That is wisdome discretion which are mentioned in the next clause keep sound wisdome discretion yea this word them may comprehend all the precepts and instructions here given for the gaining of wisdome with all the reasons given to move them to seek it and particularly that which was before said concerning the Lords creating the world As for that expression let them not depart from thine eyes it is doubtlesse used with respect to that above vers 3. Bind them about thy neck c. implyes that we should never forget them yea that they should be the delight of our eyes Vers 22. So shall they be life unto thy soul c. That is wisdome and discretion shall make thy soul active lively in the works thereof or rather they shall quicken thee in the inward man animating thy soul which otherwise is but a spiritual carcase as thy soul doth animate thy body This I take to be the plain meaning of these words yet this word they so shall they be life may comprehend all that is comprehended in that clause in the foregoing verse let them not depart from thine eyes And because soul is usually taken for the whole man in the Scripture some take these words so shall they be life unto thy soul as a promise of long life here eternall life hereafter As for the second clause grace to thy neck see the Note chap. 1.9 Vers 23. Then shalt thou walk in thy way safely c. That is thou shalt walk in the way of wisdome without danger of erring and thy foot shall not stumble that is being freed by wisdome from mans naturall blindnesse weaknesse carelesseness there shall be nothing to make thee stumble or rather Then shalt thou walk in thy way safely that is thou shalt prosper be safe whereever thou goest in all thine affairs thou shalt walk without danger or fear of danger and thy foot shall not stumble to wit neither into sin nor any evil whatsoever Vers 25. Be not afraid of sudden fear c. Which is all one as if he had said Thou shalt not be afraid of sudden fear neither of the desolation of the wicked when it cometh that is the havock and desolation which wicked men shall make when in an hostile manner they shall break in upon the place where thou livest or rather of the desolation which God shall bring upon wicked men Vers 26. For the Lord shall be thy confidence and shall keep thy foot from being taken To wit either in the snares of sin or misery Vers 27. Withhold not good c. That is Withhold not any good thing from them to whom it is due whether by the laws of justice equity or charity as just debts where they are owing the hirelings wages any thing that hath been lost or committed to a mans trust or the alms we are bound to give to them that want or any other act of charity whatsoever And accordingly we must understand the following clause for if we understand the first words of withholding any thing that is in justice due then the meaning of the following clause may be this when it is in the power of thine hand to doe it that is though thou hast power to withhold it and to bear thy self out in the doing of it But if we understand the first clause of withholding any act of charity from those that stand in need of our help then the meaning is clear that we must not withhold doing them good when we have power to doe it there may be also a reason hinted in the words to wit lest afterwards we become unable to doe it though we would And indeed it seems the more probable that the words are at least chiefly meant of withholding alms from the poor because the following verse speaks also of giving Say not unto thy neighbour Go and come again and to morrow I will give when thou hast it by thee though I know that some do extend that also to deferring payment of what is in justice due Vers 31. Envy thou not the oppressor and chuse none of his waies See the Notes Psal 37.1.8 Vers 32. For the froward is abomination to the Lord c. Because of that before v. 30. Strive not with a man without cause c. some by the froward here understand such as are contentious quarrelsome with men but I rather conceive that thereby is meant such stubborn men as will by no means be wonne from carrying themselves perversly towards God see the Notes 2 Sam. 22.27 Job 5.13 but his secret is with the righteous that is he is to them an intimate friend as such revealeth to them his secret counsell see the Note Psal 25.14 his fatherly affection to them which is hidden from the world Yea some do understand this particularly of Gods making known to them what torments are reserved for those that by wickednesse do flourish in this world Vers 33. The curse of the Lord is in the house of the wicked but he blesseth the habitation of the iust To wit though it be never so poor a cottage Vers 24. Surely he scorneth the scorners c. Who they are that are here
many Nobles Princes to be her agents Vers 15. To call passengers who goe right on their way That is if we understand it of the harlot those that are following their businesses not having any thought of her till she allured them or if we understand it as in the verses before of sinfull folly to seduce the truly godly from the right way of truth and holinesse according to that 2 Pet. 2.18 they allure through the lusts of the flesh through much wantonnesse those that were clean escaped from them who live in errour for wickednesse cannot endure to see others vertuous and Satan is alwaies most eager to foil the righteous Vers 16. Whoso is simple let him turn in hither c. If this be referred to the harlot it cannot be thought that she would with such language call in men to her only hereby is implyed that none but simple foolish men will be inveigled by her see the Note upon a like expression chap. 1.11 But if we take it as before is noted as the invitation of sinfull folly it is as if she had said You that are such fools as to deprive your selves of the profits honours and pleasures of this life chusing to toil your selves in wisdoms waies wherein you macerate your bodies and expose your selves to the hatred of the world and to manifold afflictions and crosses be wise at length and embrace the delights that are in my waies And indeed wicked men count piety folly madnesse Vers 17. Stolen waters are sweet c. That is Sinfull delights taken by stealth are the more pleasant This is follies or the harlots banquet opposed to that of wisdome mentioned above vers 2. And in the words there may be an allusion to those feasts in harlots houses where the provision is made up of such things as are stolen by filching servants and other lewd companions Vers 18. But he knoweth not that the dead are there and that her guests are in the depths of hell To wit that they are spiritually dead in the high way to be cut off by some violent death and as sure to be damned as if they were in hell already see the Notes chap. 2.18 and 5.5 and 7.23 And thus death is made here the effect of follies banquet as before vers 11. life was made the effect of wisdomes See the Note also chap. 2.19 CHAP. X. Vers 1. THe Proverbs of Solomon c. See the Note chap. 1.1 Because Solomons aim in these Proverbs is chiefly to instruct young men therefore he begins with a Proverb that may teach them to be obedient to their parents even as before he began his exhortation with this chap. 1.8 A wise son maketh a glad father to wit both in regard of the vertues that are in him the blessing of God that is upon him but a foolish son is the heavinesse of his mother to wit both in regard of his wickednesse the miseries which thereby he brings upon himself Both parents are comprehended in both clauses though in each of them one only be expressed Yet by most Expositours severall reasons are given first why gladnesse for the wisdome of their son is ascribed to the father particularly as namely 1. because the father is best able to judge of any thing that is commendable praiseworthy in him 2. because such a son is usually a great help to his father in his businesses 3. because the father going abroad can best take notice of the sons wise prudent pious carriage of himself and the worthy things that are done by him doth most frequently heare how he is every where commended applauded and 4. because the well-doing of the son tends most to the honour of the father that gave him such good education and secondly why heavinesse for the folly of their son is particularly ascribed to the mother to wit 1. because the mothers indulgence is usually judged is many times the cause of the sons wickednesse as is also more clearly implyed Prov. 29.15 a child left to himself bringeth his mother to shame 2. because such a son lying alwaies lusking idly in her eye at home she is chiefly troubled with it 3. because being the weaker vessel she is most passionate grieves most extreamly for it 4. because the mother is usually most despised by such ungracious sons and so this Proverb seems to be explained chap. 15.20 A wise son maketh a glad father but a foolish son despiseth his mother Vers 2. Treasures of wickednesse profit nothing c. Though all wealth even that which is justly gotten may be called treasures of wickednesse as our Saviour tearms them Luk. 16.9 the mammon of unrighteousnesse because they are usually the fuell of all kind of wickednesse neither can any wealth profit a man any thing in point of delivering him from death yet here by the opposition that is made betwixt the treasures of wickednesse and righteousnesse in the second clause we may plainly see that treasures gotten and kept by wicked means are here meant And though of these it may be absolutely said that they profit nothing because whatever outward advantage they yield to men yet they are the cause of their eternall destruction yet here the meaning is that in point of delivering men from the vengeance of God in the hour of death they profit nothing as is evident by that which is opposed hereto in the following clause but righteousnesse delivereth from death therefore so this proverb is elsewhere expressed chap. 11.4 Riches profit not in the day of wrath see the Notes also Psal 49.6 7. And inded ill-gotten wealth though continued till death which it seldome is doth rather at that time hurt then profit men in that their minds are sore troubled that they must part with it the remembrance of the wicked waies whereby they have gotten it doth wound their conscience as being an evidence to them of their eternall damnation But now righteousnesse which men foolishly abandon to get wealth delivereth from death both because 1. such as are righteous are never in danger to be â—ut off either by the sword of the magistrate or by the hand of divine vengeance 2. such are wonderfully preserved many times by the Lord when their enemies would put them to death and from other deadly dangers 3. though they do die death is no way hurtfull to them and 4. it alwaies delivereth certainly from death eternall And this proverb is added next to that which went before as some conceive to shew that therefore the way for parents to doe good to their children is not to hoard up for them ill-gotten goods but to train them up in the waies of righteousnesse Vers 3. The Lord will not suffer the soul of the righteous to famish c. Though it cannot be denied but that some of Gods righteous servants may have been starved died by famine yet because this is very rarely so see the
his house But the former exposition is generally followed by Interpreters Vers 30. The fruit of the righteous is a tree of life c. That is say some Expositours their righteousnesse will be a means of life to them see the Note chap. 3.18 But rather the meaning seems to be that the benefit which men may get by the example the counsell instruction of the righteous is no lesse then life yea life eternall that therefore there is little reason why such men should be despised as usually they are in the world Yea observable it is that this fruit of the righteous doth restore life to dead men which the tree of life in the garden of Eden could not doe Now in the following clause there is one speciall instance given of this fruit of the righteous and he that winneth souls it is in the Hebrew he that taketh souls that is that taketh them with the sweetnesse of his speech and so perswades them to embrace his saving doctrine or that is a means of saving souls is wise that is he approves himself to be a wise man both because there is much wisdome to be used in this work of winning souls and because this service above all God will be sure abundantly to reward Vers 31. Behold c. As if he should have said This which I tell you now may be observed to be true by daily experience or is a strange and wonderfull thing therefore very considerable the righteous shall be recompenced in the earth that is God will make them smart for their sins here in this world much more the wicked and the sinner that is much more therefore shall they receive the reward of their wickednesse either here in this world or however eternally hereafter Some of our best Expositours would have the Lords rewarding the righteousness of the righteous here in this world to be also at least included in the first clause but I see not how that can agree with the following clause much more the wicked the sinner The meaning of the words we have cleared by the Apostle 1 Pet. 4.16 17. where he alludes to this passage of Solomon CHAP. XII Vers 2. A Good man obtaineth favour of the Lord c. That is though he may be out of favour with the world yet God of his free grace whenever he seeks to him will shew himself favourable to him do him good but a man of wicked devices will he condemn and so also punish him to wit though he may flourish for a time may justify himself and may haply by his crafty hiding of his wickednesse deceive many and though however he shall be surely applauded by the men of the world Vers 3. A man shall not be established by wickednesse c. That is He shall not be established as long as he liveth in any way of wickednesse he shall not secure himself from danger by any wicked practises but on the contrary he shall be utterly rooted up which is implyed from the following clause but the root of the righteous shall not be moved that is though they may be shaken with many storms of afflictions yet they shall not be overturned by the roots or though they spread not upwards so loftily as the wicked do yet by their righteousnesse they shall be unmoveably established see the Note chap. 10.25 Vers 4. A vertuous woman is a crown to her husband c. That is she is an honour to him his chiefest choicest ornament and consequently the continuall rejoycing of his heart she is what woman was by creation appointed to be 1 Cor. 11.7 the glory of the man who is her head but she that maketh ashamed is as rottennesse in his bones that is she is a continuall heart-breaking grief and vexation to him which pierceth so deep that it wasteth his strength consumeth not his flesh only but his bones also And thus the wise that was made of a bone of the husband becomes an incurable disease to him even as rottennesse in his bones Vers 5. The thoughts of the righteous are right c. That is to doe that which is every way just and to give every man his right see the Note chap. 11.23 but the counsels of the wicked are deceit to wit how they may deceive men and that many times by cloaking their wickednesse under fair pretences and professions of honesty and good intentions Vers 6. The words of the wicked are to lye in wait for bloud c. They tend to the destroying of men both in soul body see the Note ch 1.11 19 as by consulting together how to effect it by bearing false witnesse against them by seeking to draw them into their snares by their flatteries c but the mouth of the upright shall deliver them that is those for whose lives the wicked lye in wait to wit by giving them warning of their danger by disswading the wicked from such bloudy practices by pleading their cause before the magistrate by stirring up others to appear in their defence many other waies Vers 7. The wicked are overthrown are not c. See the Note Psal 37.36 both they their families are overthrown which is implyed by the following clause but the house of the righteous shall stand that is not they only but their families also shall be established in an estate of happinesse Vers 8. A man shall be commended according to his wisdome c. That is as a man is more or lesse spiritually wise godly manifests it in word deed but he that is of a perverse heart manifests it in his speech behaviour therefore is indeed no better then a fool though otherwise never so carnally wise shall be despised The main drift of the Proverb may be to shew that though the counsels and enterprises of the godly-wise may be unsuccessefull for a time and seem to produce very sad effects yet at last they shall have their due praise and that though on the other side the wicked may be successefull and prosper for a while yet in the conclusion they shall be despised for their folly Vers 9. He that is despised c. That is He that having modest thoughts of himself aspireth not after things too high for him and so liveth in a plain way without any pomp or state being willing to live in some honest calling and if need be to work with his own hands and so is slighted and despised in the world hath a servant that is and yet as meanly as he lives he hath wherewith to maintain himself his family at least he is able to keep one servant for the easing of himself the furtherance of his businesse the advancement of his estate is better then he that honoureth himself and lacketh bread that is is in a better condition then he that boasts of his great parentage carrieth himself as some great man and yet even then perhaps
To wit because they are usually skilfull in husbandry laborious and are wont to till their ground themselves and so having also but a little tillage it is the better done and by that means through Gods blessing it yields them the better crop which accordingly they make use of for the food of themselves and their families And thus the drift of this clause is to shew that even the poorest sort of people if they be diligent may have enough to live on see the Note above vers 11. But there is that is destroyed for want of judgement that is there are some that have fair estates and yet perish in a manner because they have not food to eat as is implyed in the opposite clause to wit either because they want judgement to till their ground the prophet calls it the husbandmans discretion Isa 28.26 His God doth instruct him to discretion and so they commit the tilling of their ground to lazy negligent unfaithfull servants or because they want judgement to husband and manage what they have in a right manner and so many times all is lost by their folly and wickednesse See the Note Psal 112.5 Vers 25. The righteous eateth to the satisfying of his soul c. To wit in that 1. through Gods blessing upon his labours he shall alwaies have a sufficiency whereon to live 2. he is still contented with what estate God is pleased to afford him and 3. he will comfortably live upon that he hath and not pinch his own belly but the belly of the wicked shall want which may imply 〈◊〉 that such men because of their wickednesse unjust gains shall not have so much as bread to eat 2. that they are alwaies insatiably greedy to get yet can scarce allow themselves necessary food and 3. that when they do eat through Gods curse upon them their food doth neither satisfie their appetites nor nourish their bodies Hos 4.10 Hag. 1.6 CHAP. XIV Vers 1. A Wise woman buildeth her house c. Though this might be understood literally of her provident care to repair her dwelling-house betimes so soon as any where she espies any decaies in it and so the like may be said on the contrary of the foolish woman in the opposite clause yet I rather conceive that both clauses must be taken figuratively A wise woman buildeth her house that is she upholds enlargeth her family and estate to wit by her prudent education government of her children and family by her diligence good huswifery but especially by her piety which procureth Gods blessing both on her and hers see the Notes Exod. 2.21 2 Sam. 7.11 and Psal 127.1 but the foolish plucketh it down with her hands as if he had said with both hands earnestly as it is Mich. 7.3 that is she undoeth all to wit by her pride idlenesse and ill huswifery by her riotousnesse and by neglecting her family and houshold affairs and in generall by drawing the curse of God upon her and hers by her wickednesse Vers 3. In the mouth of the foolish is a rod of pride c. To wit 1. because foolish men out of the pride of their hearts are wont with their insolent scornful and opprobrious language to smite in a manner all they come near laying about them like mad men yea sometimes by their presumptuous speeches to strike at God himself according to that Psal 73.9 they set their mouth against the heavens c for as the almighty word of Christs command whereby he executes judgements upon wicked men is called the rod of his mouth Isa 11.4 because thereby the men of the earth are smitten to their utter ruine so the slanderous and insolent language of foolish men is here called a rod in their mouths as elsewhere it is called the scourge of the tongue Job 5.2 because much pain mischief redounds to men that are smitten thereby And 2. because such foolish men are usually beaten as it were with this rod of their own mouths in that they provoke God thereby to punish them in that those men that are smitten by them are many times thereby provoked to fall foul upon them and so they doe as it were put a rod or staffe into other mens hands for the beating of themselves Yea and observable it is which one of our best Expositours hath noted in this place to wit that this phrase In the mouth of the foolish is a rod of pride may seem also to imply 1. the sodain punishment of such men in that the proud presumptuous words they utter do presently become a rod for the punishing of themselves and 2. the reproachfulnesse of their punishment in that notwithstanding the pride and loftinesse of their spirits they are threatned not with a sword but with a rod or a staffe even as amongst men the baser sort are usually threatned with being caned or cudgelled whence it was that Goliahs spirit did so swell with disdain against David 1 Sam. 17.43 Am I a dog saith he that thou comest to me with slaves As for the following clause but the lips of the wise shall preserve them the meaning must needs be either that such men are preserved from the hurt of slanderous and reproachfull speeches by their discreet answers defences or that by avoiding such proud presumptuous speeches they are secured both from the wrath of God and from provoking others to smite them and on the contrary by their humble and gentle and courteous language do procure the favour of those amongst whom they live But see the Note also chap. 12.6 Vers 5. A faithfull witnesse will not lie c. To wit in his private speeches at other times but a false witnesse will utter lies that is he that hath falsified his faith in a cause of publick judgement will make no conscience of lying in his private discourse see the Note chap. 12.17 and therefore he that would be accounted a faithfull witnesse must alwaies make conscience of lying because otherwise he will not be believed when he speaks truth Or A faithfull witnesse having witnessed the truth he will stand to it whereas a false witnesse will easily be brought to unsay what he hath testified But I rather conceive the plain meaning of the Proverb to be this A faithfull witnesse will not lie that is He that is indeed out of conscience faithfull in bearing witnesse will not for fear or favour for any threatnings or rewards be drawn to lie as by concealing any part of the truth he should utter or dealing deceitfully any way in his testimony but a false witnesse will utter lies that is a false man called to bear witnesse will make no conscience at all of lying Vers 6. A scorner c. See the Notes chap. 1.22 Psal 1.1 seeketh wisdome that is that knowledge whereby men become wise unto salvation for even the worst of men may pretend in their way to be carefull for their souls some
Vers 18. A wrathfull man stirreth up strife c. See the Note above vers 1 but he that is slow to anger appeaseth strife to wit not only by his readinesse to reconcile others that are at variance but also by his own backwardnesse to take exceptions causelessely and by his patience and wise and gentle answers and carriage when he is really injured Vers 19. The way of the slothfull man c. That is The way wherein the slothfull man is to go is as an hedge of thorns that is as a way that is hedged up with a hedge of thorns he apprehends it impossible that he should ever get through it or as a path overgrown like a hedge with thorns briars that is he conceits it to be full of difficulties and dangers Now this may be meant either 1. of any commendable work which such an one is to undertake to wit that he is still ready to fancy so many dangers difficulties in it that either he concludes that he shall never effect it and so gives it over or else through mere sloth it is so tedious troublesome to him that he goes on but creepingly makes no riddance of his work or else 2. of the way of holinesse righteousnesse prescribed in Gods word to wit that every slothfull wicked man doth either apprehend this way not only hard but impossible to be gone and so altogether declines it or else judgeth it a rough and dangerous troublesome way wherein a man must goe as it were amongst thorns and so it is alwaies tedious and irksome to him to do any thâ—â—g that God requires him And so likewise for the following clause but the way of the righteous that is the upright man who is alwaies conscionably diligent in every good work â—e undertakes it made plain or as it is in the Hebrew is raised up as a causey that is it is to him as a plain easie commodious way he goes lustily and chearfully on in any work he undertakes there being nothing hard to a willing mind And so for the way of piety righteousnesse he finds no rub therein nothing that is so hard and uneasy nothing that doth offend and beat him off from it through faith in Gods assistance and the encouragement of his hope of eternall glory he sticks not at any difficulties or troubles therein he proceeds therein vigorously and with much content and delight Vers 20. A wise son maketh a glad father c. To wit as by other things so also particularly by his obedience dutifull behaviour towards him but a foolish son despiseth his mother and so is a cause of much sorrow to her But see the Note chap. 10.1 Vers 21. Folly is joy to him that is destitute of wisdome but a man of understanding walketh uprightly That is As fools rejoycing in evil do live wickedly see the Note chap. 10.23 so wise men rejoycing in goodnesse do live uprightly Vers 22. Without counsell purposes are disappointed c. That is When men in difficult and doubtfull cases will trust to their own wisdome and will not take counsell of others how to bring their purposes to effect they usually come to nothing either because apprehending some danger and being unable to satisfy themselves therein they give over their purposes or because not taking a right course they fail of effecting what they intended but in the multitude of counsellors that is of good counsellors for they only deserve the name of counsellors they are established that is both the men are encouraged to hold on in their good purposes and their purposes are executed with good successe Vers 23. A man hath joy by the answer of his mouth c. This may be added with reference to that which was said in the foregoing Proverb concerning the benefit of asking counsell of others and so the meaning of it seems to be this that it is a great comfort to any man when he hath been able to give any one good counsell and to expresse himself in good tearms or rather when he perceives that the answer that he hath given to those that have asked his counsell hath proved well when it hath been for the glory of God and the good of his brethren and that thereupon it hath been to them very acceptable And the drift of this may be to shew for the encouragement of those that are to ask advice that giving counsell to men is a thing that most men do naturally delight in Or else we may take this Proverb in a more generall sense to wit that gracious speech doth alwaies yield joy and comfort sooner or later to him that uttereth it And accordingly we must understand the following clause a word spoken in due season how good is it that is counsell and instruction comfort given in a time of need all circumstances both of person place and time being duly observed is very profitable and delightfull both to them to whom it is given and to him that gives it Vers 24. The way of life is above to the wise c. That is The way which he takes here in this world that he may attain life eternall is to be ever minding and seeking after those things that are above the favour of God and heavenly glory and accordingly he hath his conversation in heaven even whilst he lives here below see Phil. 3.20 Col. 3.1 he minds not earthly things comparatively yea even in his worldly businesses he goeth a higher way then others because even those things he doth in faith and obedience to God and so he is alwaies passing on heavenward and though his way being thus above is hard difficult as when men are climbing up hill yet he holds on and is still ascending higher higher in it the reason whereof is shewn in the following clause that he may depart from hell beneath that is that he may escape destruction and avoid the pit of hell to which a sensuall course of life will certainly bring men and whereto earthly-mindednesse doth as in a way downhill carry men headlong continually That which I conceive therefore is chiefely implyed in this proverb is this that though earthly-minded men think the intending of earthly things the only wisdome because thereby men become great glorious here yet they that are truly wise do rather look after those things that are above because thereby they know they shall escape hell and attain life eternall hereafter Vers 25. The Lord will destroy the house of the proud c. As namely all proud oppressors of the poor though they be never so mighty and highly conceited of their own security see the Notes also chap. 12.7 and 11 but he will establish the border of the widow that is he will secure the estates of those that are poor and helplesse and withall humble and not suffer any man in the least to encroach upon any thing that is theirs Vers 26. The thoughts of the wicked are
roving of his eyes prying into every corner wandring after every vanity doth manifestly discover his weaknesse and folly But now according to our Translation the expositions that are commonly given of it are these 1. Thus Wisdome is before him that hath understanding c. that is An understanding man will be still learning some point of wisdome or other at all times in every place where for the present he is whereas the fool despising what is before him hath frequently a roving conceit of travelling to the ends of the earth the remote parts of the world for the seeking of wisdome 2. Thus Wisdome is before him that hath understanding that is it is obvious easy to him he finds and gains it easily or it is easy to him to doe well in all streights to chuse the wisest way see the Notes chap. 8 9. 14.6 Deut. 30.11 c but the eyes of a fool are in the ends of the earth that is wisdome is to him as a thing that is far off and beyond his reach which he is no way able to attain or he is like a man that hath lost his way or that is besides himself not knowing which way to turn himself nor where to find that which he looks after Or 3. thus which to me seems the best Wisdome is before him that hath understanding that is it is continually in his eye and he so minds wisdome that he overlooks every thing beside he is still in his thoughts meditating of the beauty perfection of it the will and law of God is his constant rule guide he still considers what that requires of him and endeavours to conform him self thereto in all things whatsoever but the eyes of a fool are in the ends of the earth that is as one that never discerned the glory and excellency of wisdome he minds any thing more then that earthly things the severall pleasures profits and vanities that are in the world are the things that his eyes are still roving after Yea some conceive that this phrase of the fools eyes being in the ends of the earth implies such a greedinesse after earthly things as if they could in a manner reach after the dominion of the whole world or at least that any thing that were for their profit they would fetch from the farthest parts of the earth Vers 25. A foolish son is a grief to his father c. See the Note chap. 10.1 Vers 26. Also to punish the just is not good c. That is it is exceeding evil nor to strike princes for equity that is either with hand or tongue to smite magistrates for doing that in their places which in justice equity they were bound to doe which may be meant either of the sin of the supreme magistrate when he shall fall foul upon any inferiour judge or magistrate for any act of justice which they have done or else of the sin of private persons when they shall offer any violence to any magistrate for any just act of theirs either towards themselves or others Yea some by princes here do understand well-disposed men the faithfull servants of God who in regard of their union with Christ that free spirit whereby they are preserved from the bondage power of Satan sin are sometimes in Scripture called princes see the Note Psal 45.16 The greatest difficulty in this verse is whereto this word also should referre Also to punish the just is not good c. And this is indeed so hard to be resolved that some Interpreters do therefore translate the word in the Original surely But to keep to our Translation Some conceive that this word also is here added with reference to what was said before vers 23 concerning the wickednesse of giving taking bribes and so would have these words to imply that it is a great fault to punish the just though there be no bribe taken and that therefore the sin is double when men are hired by bribes to pervert justice But this is a very forced exposition Either therefore we must understand this Proverb without any reference to any thing that went before or else rather we may take this word also to be added in relation to the foregoing Proverb and so that which is intended thereby to be this that as it is a very evil thing in children so to repay evil for good to their parents as thereby to be a matter of grief vexation to them so also it is not good on the other side either for parents in their houshold government or for the supreme magistrate in his place who ought to be as a father to his people to grieve or punish the just causelesly and particularly the inferiour magistrates when they would deal justly with those that are under their charge Vers 27. He that hath knowledge spareth his words c. That is he will be silent unlesse he sees it requisite that he should speak and when it is so he will not multiply words more then needs but will be sparing in his speech even when he is provoked by injuries he will forbear all provoking language see also the Notes chap. 10.14 and 12.23 and 15.28 and a man of understanding is of an excellent spirit to wit in regard of that which was expressed in the foregoing clause because it argues much wisdome when men are not rash in speaking but circumspect and able to refrain speaking when they see cause But this last clause may be render'd and a man of understanding is of a cool spirit that is of a patient and so of a quiet still spirit for such a spirit is here compared to cold water in opposition to an angry spirit that like hot water is continually boiling up with passion and breaking out into passionate speeches Vers 28. Even a fool when be holdeth his peace is counted wise c. To wit both because by his silence his folly is concealed which should he speak would soon be discovered and likewise because to be sparing of speech is a point of great wisdome and to be full of talk is the property of a fool and thereupon a fool by his silence may gain to himself the repute of a wise man especially if he be silent when any injury is offered him See also the Note Job 13.5 CHAP. XVIII Vers 1. THrough desire a man having separated himself c. That is A man that out of an earnest desire after wisdome or any good literature hath withdrawn and sequestred himself from his former habitation at least from the company he otherwise would converse with and from all worldly businesse or whatever else may be any let or hinderance to him in his study seeketh and intermedleth with all wisedome that is he will earnestly labour to obtain that which he so earnestly desires will be accordingly busying himself about all kind of wisdome and all the means whereby it may be obtained there is no
pronounceth a just sentence or more generally that in beâ—ring witnesse or in giving advice and counsell or in any other way doth alwaies speak that which is true just and equall without all flattery or dissimulation or that speaketh fitly to the purpose in any cause or matter propounded to him And by every mans kissing such a mans lips is meant that every one will dearly love and highly honour him and will be ready to doe him any service he is able and that because of the great good which such a man doeth by his speaking and because such faithfull lips are so rarely found for of these things kissing was a token and pledge see the Note 1 Sam. 10.1 Vers 27. Prepare thy work without and make it fit for thy self in the field and afterwards build thine house The drift of this Proverb is to teach us that we must never undertake any enterprise till we are sure of the means whereby to effect it But indeed the generality of Expositours understand the words otherwise Prepare thy work without and make it fit for thy self in the field that is first get grounds and store them with cattel sow and plant them every way husband them so that they may yield thee much fruit and that the fruit thereof may be carefully gathered and inned and when by this means or which is proportionably the same when by learning some trade or calling and following it diligently thou hast gotten somewhat whereon to live comfortably and well to maintain thy self family then trim and enlarge furnish thy house according to thy estate or build thee a new house fairer then that which thou hadst before or then get thee a wife provide for posterity And some also conceive Solomons intent to be that these works of husbandry must first be done in their season because the season being passed they cannot be done at any time But however both the one the other conceive the drift of the Proverb to be this that men must first provide for things necessary and of greatest importance and then afterwards for those things that are of lesse moment Vers 28. Be not a witnesse against thy neighbour without cause c. That is without just ground as by accusing him of that as a fault which is not a fault or by testifying that against him whereof he is guiltlesse which thou doest upon mere uncertainties or against thine own conscience when he hath given thee no cause so to wrong him or to raise such a report of him And if we thus understand the first clause the second may be to the same effect and deceive not with thy lips to wit by misinforming men and making them believe that to be truth which is not or making shew hereby that thou art a faithfull honest man when indeed it is not so or by colouring over a bad cause with a varnish of fair words thereby to deceive those that hear thee and not speaking the truth simply plainly Or else we may understand the first clause thus Be not a witnesse against thy neighbour without cause to wit not being legally cited and called thereunto offer not thy self herein of thine own accord which will imply that thou doest it rashly out of ill will or envy or in a way of revenge and deceive not with thy lips to wit by flattering men or by deceitfull promises and pretences of love So the first clause may forbid deceiving men by false witnesse and the second deceiving them by flatteries Or if we understand the first clause as most do of backbiters the meaning of the whole sentence may be briefly this Do not slander him secretly and in the mean season flatter him to his face Vers 29. Say not I will doe so to him as he hath done to me c. See the Note chap. 20.22 I will render to the man according to his works as if he had said thereby proudly speaking of thy self in the very language of God But now some understand this particularly with reference to the foregoing verse of a mans resolving to deceive or bear false witnesse against his neighbour in a way of revenge because he had formerly done so to him Vers 34. So shall thy poverty come as one that travelleth c. See the Note chap. 6.11 CHAP. XXV Vers 1. THese are also Proverbs of Solomon c. To wit These that follow to the end of the 23. chapter as well as those before from the beginning of the 10. at least to the 23. of the foregoing chapter which the men of Hezekiah that is his servants or courtiers perhaps his secretaries or the men which he had appointed to that service whether private men or Priests or Levites or prophets that lived in his time as did Isaiah amongst others it is not expressed copied out to wit out of some writings or fragments of writings then extant wherein Solomon or some other from his mouth had written many of his Proverbs or it may be out of some publick Records that were kept of Solomons Act and Monuments It seems Hezekiah in his zeal to promote the cause of Religion appointed some to this service of collecting the choicest of Solomons Proverbs that were found at that time in any other book which having done reduced them into order and prefixed this Inscription they were joyned to this book see the Note chap. 1.1 Vers 2. It is the glory of God to conceal a thing c. God may be said to conceal a thing 1. in that he doth not communicate his counsels and purposes unto others by way of advising concerning any thing which he intends to do for saith the Prophet Isa 40.13 Who hath directed the spirit of the Lord or being his counsellor hath taught him but doth without any such consultation what ever seemeth good in his own eyes 2. in that he hath made known to his people in his word many truths which are to them unsearchable mysteries the causes whereof and the manner how they should be humane reason is no way able to reach as the Trinity of persons in the unity of the Godhead the eternall generation of the Son and procession of the holy Ghost many such like 3. in that there are many things the knowledge whereof God imparteth not to any but reserveth it wholly to himself as the hour of mens naturall death and the day of judgement and many things again there are which he revealeth to some and not to others according to that Matth. 11.25 I thank thee O Father Lord of heaven and earth because thou hast hid these things from the wise and prudent and hast revealed them to babes and 4. in that he doth many things the causes and reasons whereof the wisest of men are no way able to comprehend and search out which as it is true in many naturall things for who can exactly demonstrate the reason of the blowing of the winds Ioh. 3.8 of the ebbing and
any other office of love or courtesy for an enemy which he stands in need of as is evident by that which the Apostle addeth in the fore-cited place vers 21. Be not overcome with evill but overcome evill with good Vers 22. For thou shalt heap coales of fire upon his head c. That is say some Hereby thou wilt cause him presently to cast away all hatred all thoughts of evill intended against thee out of his heart as a man if coales of fire should be poured upon his head would immediately strike or shake them off And again others understand it simply thus that by thus returning good for evill to enemies men shall manifest very ardent love to them which God will surely requite as is expressed in the following words and the Lord shall reward thee And others likewise thus that hereby men shall cause the hearts of their enemies to burn within them either with terrors of conscience grief vexation or shame appearing outwardly in the fiery blushing of their faces because they have formerly hated and injured those that now have manifested such wonderfull goodnesse love to them or else with fervent love towards them whom they have formerly hated with a deadly hatred and so of enemies shall become their friends Yea the most of Expositors also hold that this expression of heaping coals of fire upon an enemies head may imply that if he be not overcome by so many multiplied kindnesses heaped one upon another feeding him when he is hungry giving him drink when he is thirsty c. this will bring the curse of God yea the more heaps of wrath and punishments upon him And thus Solomon say they sets down together what the effect of this would be 1. upon his enemy if he proved irreconcilable to wit that God would punish him and 2. upon himself and the Lord shall reward thee But I rather think that in this figurative expression there is an allusion either to a way that ancient Physicians had of curing apoplexies phrensies that proceeded from cold causes by applying coals of fire to their heads or else rather to the custome of founders who by making great fires upon their metals yea though it be the hardest iron or steel do thereby melt them and so that which is hereby implyed is that by shewing kindnesse thus to an enemy a man may cure him of all his former rancour or else that if an enemy be not wholly drosse if there be any metall of ingenuity or good nature in him this would make him melt and relent and of an enemy become a friend Nor do I see but that hereby also might be implyed that if with this an enemy were not as silver and gold melted and purged then he would be as drosse burnt up consumed for though a man ought by no means to make this his aime in doing good to an enemy yet that doth not hinder but that Solomon might shew us that thus it will be Vers 23. The North-wind driveth away rain so doth an angry countenance a back-biting tongue This is plain But now this may be read as it is in the margin of our Bibles The North-wind bringeth forth rain so the Rabbins say it doth in Iudea because of the watry clouds that are engendred by the Mid-land Sea that lyeth on the North-west of that country so doth a back-biting tongue that is sharp bitter as the North-wind an angry countenance that is a frowning cloudy discontented countenance and that either 1. in those that are slandered back-bitten by it or 2. in those who upon slanderous tales reported to them look angerly upon those that never deserved it at their hands or 3. in those that by their angry looks intend to discountenance all tale-bearers send them packing away Vers 24. It is better to dwell in a corner of the house top then with a brawling woman c. See the Note Chap. 21.9 Vers 25. As cold waters to a thirsty soul so is good news from a far countrey See the Note above vers 13. It is said here from a far countrey 1. because the businesses are for the most part very weighty about which we send into far countries 2. because we hear seldome from thence so the longer we wait the greater our fears have been the more welcome are good tidings from thence when they come And this doubtlesse Solomon knew by experience by reason of the navies which he sent forth into countries far remote from Ierusalem 1 Kings 9.26 27 28. see also the Note above vers 13. Vers 26. A righteous man falling down before the wicked is as a troubled fountain a corrupt spring A righteous man in regard of his purity the delight that men take in him the manifold great benefits that redound to many by him may well be compared to some clear and pleasant spring that is for publick use see the Note Chap. 10.11 And accordingly if by a righteous man falling down before the wicked we should understand as many do a righteous man overcome banished imprisoned or otherwise oppressed by wicked men he may well be compared to a troubled fountain a corrupt spring that is a fountain or spring that is mudded or stopped up with mire filth that because he is thereby unjustly dishonoured disgraced kept from doing much good which otherwise he would do that by wicked men who are vile base it must needs be judged to be against all right reason a very sad deplorable thing when men that are such publick blessings should be thus suppressed oppressed when such precious fountains shall be thus mudded by the insultations of such wretches as by the feet of so many beasts trampling upon them Or 2. if by a righteous man falling down before the wicked we understand as others do a good man so falling into any grosse scandalous sin that wicked men take notice of it it may well be said that he is as a troubled fountain a corrupt spring that is a mudded fountain or a spring marred with the mixture of any unwholsome waters or by the casting in of any poyson or carrion into it and that both because such a man doth hereby loose his former honour and credit is dishonoured disgraced for wicked men will be sure in such a case to insult over him to spread abroad aggravate his sin by all possible wayes and likewise because he becomes hereby either hurtfull poysoning corrupting others by his example or at least uselesse or unprofitable in that men will no more thenceforth hearken to any instruction or advice of his then they will drink of mudded or stinking water But rather the righteous falling down before the wicked here intended by Solomon is a righteous man crouching bowing before a wicked man in any way of servile flattery or yielding by any way of base complyance to his commands or
be And under this particular a provident care over mens estates in any other calling is likewise enjoyned Vers 24. For riches are not for ever c. That is If men be idle negligent do not provide for the preserving of what they have if men continually spend upon the stock do not daily adde to their estates by some honest labour the greatest estates that are will soon be wasted come to nothing and doth the crown endure to every generation as if he should have said Even the treasures of Princes will be exhausted at last if they be excessive in their expences do not preserve their estates with care diligence yea men in highest places of honour may be cast down from their places of dignity so may stand in need of something that hath been stored up against future times Vers 25. The hay appeareth c. To wit when it is meet ready for carriage or rather the grasse in the meadows sprouteth out which is to be reserved for hay against winter and the tender grasse sheweth it self to wit in the pastures which are for the summer feeding of the cattell the herbs of the mountains are gathered that is the grasse other herbs which the mountains yield are gathered for fodder other uses for the cattell family And indeed the mountains may be mentioned only with respect to the land of Israel that was full of mountains But now the aime of Solomon in reciting these particulars is to shew the commodity which the husbandman shall reap by the provident ordering of his estate to wit that being carefull seasonably to gather store up the plenty which God of his goodnesse causeth the earth to yield in the summer he shall not only have his cattell well supplyed with food for that season but also lay up for them in store against the winter Vers 26. The lambs are for thy cloathing c. That is with the skins and the wool of thy lambs sheep whether sold or made into cloath thou mayest provide all sorts of cloathing for thy self family wherein also is implyed that men should be content with such plain attire not wast their estates in bravery above their condition and the goats are the price of thy field that is with the money which thou makest of them and the goats some say are particularly mentioned because they might be better spared then the sheep thou mayest pay the rent of the ground which thou hirest or make full as much of it as another man would give for it if it were thine own or hire land also for tillage defray all the charges laid out therein or corn for thy family as well as if thou didst keep tillage in thine own hands or purchase lands for thee thine heires after thee Vers 27. And thou shalt have goats-milk enough for thy food for the food of thy house for maintenance for thy maidens Under this particular of goats-milk which some think is expressed as that which is most nourishing wholsome all other milk that which is made of milk is comprehended that as the food wherewith the frugall husbandman shall do well to nourish both himself his servants CHAP. XXVIII Vers 1. THe wicked flee when no man pursueth c. To wit either merely by means of the terrors of their own guilty accusing consciences or it may be by reason of some pannick fears wherewith they are in an extraordinany manner stricken by God but the righteous are bold as a lion to wit because they have a good cause a good conscience do contemn all earthly things are comforted in Gods favour protection by the spirit of God are usually strengthened with incredible courage boldnesse Vers 2. For the transgression of a land c. That is For the generall folly and wickednesse of a nation or state many are the princes thereof that is many at the same time striving one against the other for the supreme power or many in a short time succeeding one another that either because God by his own immediate hand doth quickly cut them off or else because they are often cut off by the insurrections treacheries of others that thereby get into their places which doth usually bring great calamity upon the people and makes great havock amongst them partly by great exactions imposed upon them partly by the shedding of much blood amongst them But by a man of understanding and knowledge the state thereof shall be prolonged that is by a man eminently wise which may be meant either of a wise prince that useth all good means to suppresse or reforme the wickednesse of the people or any other wise man amongst the people whether near to the Prince or otherwise that by perswading the seditious to be still quiet or by his counsell any other way may do that which may be much for the safety good of a land And so the drift of the Proverb may be to shew that when a land is indangered by the generall profanenesse folly of a nation by the wisdome piety of some one man amongst them it may be preserved or that the welfare of a nation shall be prolonged by men singularly wise understanding pious amongst the subjects Or we may read it as it is in the margin of our Bibles by men of understanding wisdome shall they likewise be prolonged that is the lives of the princes shall be prolonged Vers 3. A poor man that oppresseth the poor c. As namely when a beggerly judge or officer in some inferior place doth abuse his power for the crushing of some poor man or when any other poor man doth by false accusations or any other way of fraud or force oppresse such an one is like a sweeping rain which leaveth no food to wit because it washeth away not only the fatnesse of the land but even the seed it self many times tears up by the roots carries away the new-grown corn beateth the fruit off the trees Now though the drift of this similitude may be to imply the unnaturalnesse of this sin in that as the rain that should make the earth yield her fruit doth in such a case destroy it so the poor that should above others commiserate the poor do oppresse undoe them yet I conceive it is chiefly to imply how boundlesse such mens oppression is partly because such men are of a base sordid spirit partly because their own penury maketh them insatiably greedy even as we use to say that a hungry louse will bite sore where they oppresse a poor man they sweep all away whereas the rich will not mind small things with such beggerly people all is fish that comes to the net what they seize upon is presently swallowed down without all hope of recovery Vers 4. They that forsake the law praise the wicked c. And consequently also
he shall abound with blessings see the Note chap. 11.25 Vers 26. He that trusteth in his own heart is a fool c. That is He that relyeth upon his own corrupt wisdome and reason see the Note chap. 3.5 or upon his own strength and abilities any way and so despiseth the counsell of others yea never minds the counsell and direction of God in his word but doeth whatever seemeth good in his own eyes and confidently rusheth into any temptation and danger he is a proud presumptuous fool and shall surely fall into many errours and desperate inevitable miseries as is implyed from the following opposite clause but whoso walketh wisely that is warily and advisedly and according to the rule of Gods word and the counsell of wise men and that having no confidence in himself trusteth in God and in all things seeketh to God for a blessing he shall be delivered to wit out of all those dangers wherein otherwise he might have perished Vers 27. He that giveth unto the poor shall not lack but he that hideth his eyes shall have many a curse That is The poor people shall lade him with imprecations and God shall poure forth manifold plagues and miseries upon him Vers 28. When the wicked rise men hide themselves c. To wit by flying their countrey or concealing themselves in secret places that either to avoid the tyranny of such Rulers or else to decline those publick judgements which God is wont to bring upon people in such corrupt times see the Note above vers 12. Yet if we understand the first clause of the righteous only then the meaning may be that in such times there are but few righteous men to be found and that because all in a manner follow the example of their wicked rulers But when they perish the righteous encrease to wit not only because those that before lay hid do then appear again but also because many others are wonne into the waies of righteousnesse by their counsell and example yea also by observing the judgements that are fallen upon their wicked rulers and by the encouragement and good example they have from those good rulers that succeed in their room CHAP. XXIX Vers 2. WHen the righteous are in authority the people rejoyce c. It may be read also When the righteous are encreased but this is included in the other for where the righteous are in authority the number of the righteous amongst the people will then encrease see the Notes chap. 11.10 28.12 28. But where the wicked beareth rule the people mourn that is though it may be they dare not openly complain yet at least they secretly sigh and mourn to wit not only because such rulers are usually great oppressours but also because the people for want of good order are then fearlesly injurious one to another running into all kind of wickednesse do cast themselves headlong into the pit of destruction and because the Lord also doth usually then plague such a people with manifold judgements Vers 3. Whoso loveth wisdome rejoyceth his father c. See the Notes chap. 10.1 15.20 The love of wisdome is here opposed to the love of harlots as appears by the following clause but he that keepth company with harlots spendeth his substance See the Note chap. 5.9 Vers 4. The king by judgement stablisheth the land c. That is by administring justice equally to all he settleth both his kingdome and people in a safe and flourishing condition but he that receiveth gifts that is the king that taketh bribes whether it be for the putting of men into places of magistracy or for the perverting of justice by acquitting the guilty or condemning the innocent overthroweth it to wit 1. because by such hope of impunity men will be encouraged in their injurious dealings and in all kind of wickednesse which often proves the ruine of kingdomes 2. because the people do hereupon become mutinous and 3. because such injustice will however provoke God to destroy a people That which is translated he that receiveth gifts is in the Original a man of oblations and accordingly some understand this of sacrilegious Princes that seize upon those things which have been given to God And some Expositours conceive also that because Solomon saith not a king that receiveth gifts but he that receiveth gifts this is to imply either that such an one deserveth not the name of a king or that bribe-taking overthroweth kingdomes whether it be done by the king himself or by his subordinate officers Vers 5. A man that flattereth his neighbour spreadeth a net for his feet The meaning is either 1. that flatterers are so far from being friends that they are no better then deadly enemies in that they doe that to those they flatter which is all one in effect as if they lay in wait to take away their lives to wit because by flattering them in their vices for which they should reprove them they encourage them to run on in those waies of perdition by extolling them above measure they puff them up with damnable pride self-conceit or 2. that what-ever flatterers may pretend their aime is always thereby to beguile deceive those they flatter so to ensnare them bring them into some danger or to get them into their power to make a prey of them according to that of the prophet Mic. 7.2 they all lye in wait for bloud they hunt every man his brother with a net Vers 6. In the transgression of an evil man there is a snare c. That is though he may promise himself safety and content in his wicked way yet it will bring judgements terrours of conscience upon him see the Notes Deut. 7.16 Prov. 5.22 11.5 6. 12.13 Job 18.7 8 9. so he shall mourn howle which is implyed by the following opposite clause but the righteous doth sing rejoyce to wit because he is at peace with God is free both from such snares from the fear of them knoweth he hath just cause to rejoyce even in his afflictions But some do otherwise understand this Proverb as thus In the transgression of an evil man there is a snare that is he is insnared by the evil he intendeth or doeth to the righteous but the righteous doth sing rejoyce to wit both for his own deliverance Gods just judgement upon the wicked see the Notes chap. 11.10 Psal 58.10 Or thus In the transgression of an evil man there is a snare because he labours to draw others to partake with him in his wickednesse but the righteous is delivered from this snare and so rejoyceth Vers 7. The righteous considereth the cause of the poor c. That is If a man be righteous whether judge or private person though he will not respect the persons of the poor yet he will carefully search into the justice of their cause will accordingly help relieve them
as it is in the Originall shall be set on high to wit in that safety that men are on some high rock where the waters cannot drown them or in some inaccessible high fortresse above the reach of danger Vers 26. Many seek the rulers favour c. To wit in any cause which they have to be decided by law but every mans judgement cometh from the Lord who orders the hearts tongues of judges to give sentence as he pleaseth Yet this may be understood more generally of mens seeking the favour of great men in any respect whatsoever It is in the Originall the face of the ruler because the favour of men is usually seen in the chearfulnesse of their countenance And then the meaning of the following clause but every mans judgement cometh from the Lord must be either that great persons can doe nothing to those that seek their favour whether good or evill but as God by his Providence is pleased to order it or else that God is the great judge that shall at the last day passe sentence of eternall salvation or damnation upon men that in regard thereof his favour was rather to be sought then the favour of all the great men that are in the world CHAP. XXX Vers 1. THe words of Agur the son of Iakeh even the prophecy c. Many of the Hebrews hold that it is Solomon that is here called Agur But because the reasons which they give from the signification of these words Agur the son of Iakeh are extreamly forced because the style of this chapter is so different from that of Solomons Proverbs and because that which follows vers 8. Give me neither poverty nor riches feed me with food convenient for me is so unsuitable to Solomons condition a Prince so glorious great upon whom God bestowed such abundance of wealth there is no question to be made but that this Agur the son of Iakeh was some other man that was famous for his eminent wisdome and that given him by the speciall inspiration of Gods spirit it may be in the dayes of Solomon though that be the more questionable because he is not named amongst the wise men of his time 1 Kings 4.31 or rather in the daies of Hezekiah whose servants collected all the last recited Proverbs from the beginning of the 25. chapter unto this place so his Proverbs are here added together with Solomons Nor need it seem strange that these sayings of his are called a prophecy because as teaching is often in the Scripture tearmed prophecying so any holy doctrine especially when given by divine inspiration may be called a prophecy The man spake unto Ithiel even unto Ithiel Vcal who were certain men in those times to whom he delivered these following instructions I know that severall of our best Expositors do hold that by Ithiel and Vcal here Christ is meant Ithiel being equivalent to Immanuel so signifying the union of two natures the divine humane in the person of Christ as likewise Gods gracious presence with us in through the Lord Christ only they say Immanuel signifieth God with us Ithiel by a nearer application God with me Vcal importing Christs omnipotency because the word signifieth I shall prevail But for my part I see no clear ground in these words for this great mystery but doe rather understand the place plainly thus that this Ithiel Vcal were the friends or the disciples of Agur or it may be his sons or his scribes to whom he dictated all that followeth in this chapter Vers 2. Surely I am more brutish then any man c. To wit in of my self in regard of any knowledge that I have attained by mine own endeavours I am the simplest of men others have more knowledge then I have and have not the understanding of a man that is the understanding wherewith man was at first created or which is requisite for man or the understanding of any mean ordinary man And it may indeed well be that Agur was some mean unlearned man that the wisdome he had was by the extraordinary revelation of Gods spirit as it was also with the prophet Amos chap. 7.14 15. I was a herdman and a gatherer of sycomore fruit c. As for the scope of these words some conceive that Agur being desired by Ithiel Vcal to inform them in some matters of high concernment or to resolve them concerning some difficult questions or generally to impart unto them some of that great wisdome which God had conferred upon him he first gave them this modest answer not unlike to that of Socrates Hoc tantum scio quod nihil scio as if he should have said Alas why do you seek these things of me that am the simplest of men am ignorant of many things that it were fit I should know Again others hold that being to propound certain hard questions to them that were above the reach of mans understanding therefore he begins with this acknowledgement of his own weaknesse and ignorance that to shew that men are not to weary their minds with a curious enquiry into such high questions but modestly to keep themselves within the bounds of the Scripture contenting themselves with the knowledge of those things which God hath there revealed to them Or rather lastly his drift seems to be in the beginning of his speech to lay down this conclusion that both himself all other men are naturally ignorant of all saving knowledge can no otherwise attain it but by the revelation of God in Christ as he hath manifested himself in his holy word And to the same purpose is that which followeth Vers 3. I neither learned wisdome c. Some understand this first clause of the knowledge of men in naturall civill things so they conceive that Agurs purpose therein was to shew that as he knew very little by his own naturall understanding so neither had he been trained up as a scholar for the learning of such kind of wisdome by the instruction of others and that therefore he was not fit to teach others that had not been himself formerly taught by others And then for the second clause nor have the knowledge of the holy that they understand of the knowledge of the angels who are called the Saints or the holy ones Dan. 4.13 17 8.13 or of the holy prophets in former times and so they conceive the drift of these words to be all one as if he had said that considering the weightinesse difficulty of those things he was to speak of he could not but acknowledge his own insufficiency such things being fitter to be discoursed of by angels or by the holy inspired prophets then by him But I conceive both clauses are to be understood of true saving wisdome knowledge I neither learned wisdome nor have the knowledge of the holy that is I have not learned heavenly wisdome by the instruction
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
cast you out for my Names sake said Let the Lord be glorified who may therefore well say with David Psal 69.8 I am become a stranger unto my brethren and an alien unto my mothers children see also Act. 20.29 30. Now of these the Spouse complaines They made me the keeper of the vineyards under which serving in any hard Country-labour is comprehended 2 King 25.12 The Captain of the Guard left of the poore of the land to be vinedressers and husbandmen and this may be understood spiritually two severall wayes to wit either 1. that unmortified lusts in the faithfull did put them upon a great deale of drudgery in the service of sin and in giving them up to worldly pleasures a maine cause of their blacknesse or 2. that those that pretended themselves to be of the Church false teachers and false brethren did force her to joyne her selfe to corrupt and superstitious Congregations vineyards wherein were the vines of Sodome and of the feilds of Gomorrha Deut. 32.32 and to defile her selfe with the corruptions of their religion will-worships and traditions of men which did much impaire her beauty according to what we find written Mat. 23.4 Act. 15.1.10 Gal. 6.12 13. Col. 2.20 c. Or 3. that the primitive Church of the Apostles were by the obstinacy and rage of their brethren the Jewes against them forced to leave them and to betake themselves to keep the vineyards of the Churches that were gathered amongst the Gentiles Act. 13.46 which brought great persecutions and troubles upon them Or 4. that by false brethren hereticks and others the Church was brought to serve her enemies and to endure much hard bondage and misery which may well be set forth by the keeping of vineyards that being so hard and laborious a service As for the last clause but mine own vineyard have I not kept therein I conceive either the Spouse would imply that she was not so meanly borne as to be see to keep vineyards No she had not kept her own vineyard which was her own peculiar inheritance but had others to keep it for her only by the rage of her brethren she was unkindly put upon this drudgery And this may imply that the Church is of her selfe of honourable descent though by the persecution of her brethren she be brought here to live in a poore and servile and despised condition Or else she speakes it by way of farther bewayling her selfe in regard of this particular that whilst she was set to keep the vineyards she kept not her own vineyard And then the mystical meaning may be either 1. that whilst the faithfull are by their inbred lusts carried out too much after the world they dangerously neglect their own precious soules or 2. that the Church being forced by her brethren to joyne her selfe to corrupt assemblies and so being over-burdened with humane rites and ceremonies did not maintaine the truth of God and doe her duty to him as she ought to have done or 3. that by reason of the persecutions she endured and the heavy pressures which thereby she underwent she was scattered and broken that she could not serve God so freely and comfortably as she desired nor take that care of particular Churches committed to her as she would have done Vers 7. Tell me O thou whom my soule loveth where thou feedest c. To shew that the Spouse was not discouraged with her blacknesse so as for that to feare lest her Beloved should any whit disregard her for it here she turneth her speech againe to him and makes known how earnestly she desired to enjoy his presence the rather because of those things which had been the cause of her present blacknesse Tell me O thou whom my soule loveth that is whom I love from my very soule and whose presence therefore I desire to enjoy where thou feedest to wit thy flock for in this Pastorall Song Christ is usually represented as a Shepheard as frequently elswhere in the Scripture and feeding implyes the whole work of a shepheard in regard of his flock according to that Isa 40.11 He shall feed his flock like a shepheard he shall gather the lambs with his arme and carry them in his bosome and shall gently lead those that are with young and thus it followeth here Where thou makest thy flocks to rest at noone which is spoken according to the custome of shepheards especially in those hot Countries that were wont at noone in the heat of the day to carry their flocks into their sheep-cotes or to some shadowy place in the fields where they and their flocks might lye downe and rest themselves So that for the understanding of the spirituall sense of this passage we must know first that the Church because of the hard usage of her false brethren desires here to be informed by Christ where those holy publick assemblies were wherein he constantly fed the soules of his people with the word truly preached and other holy ordinances rightly administred that so she might goe thither and enjoy his presence and live under his government and partake of his ordinances and might grow in grace and be strengthened against temptations Secondly that the reason of the Churches enquiry concerning this is that these holy assemblies are not alwayes easie to be found 1. Because many pretend themselves to be the flock of Christ and that Christ is present amongst them as their shepheard when it is not so Mark 13.21 22. If any man shall say to you Lo here is Christ or lo he is there believe him not for false Christs and false Prophets shall rise c. 2. Because Christ for sin sometimes withdraws himselfe from his Church and saith as Zach. 11.9 I will not feed you that that dyeth let it dye c. and so the Church wanteth faithfull Pastors and 3. Because the Church is sometimes forced to fly into a wildernesse Revel 12.14 and to hide her selfe for feare in secret places and thirdly that the Church doth more particularly add that clause where thou makest thy flock to rest at noon with respect to the comfort and safe repose and peace which Christ affords to his people in the noon-tide of the hottest persecutions and temptations according to that Ezek. 34.15 I will feed my flock and I will cause them to lye down saith the Lord God and that Joh. 16.33 These things have I spoken to you that in me you might have peace For why should I be as one that turneth aside by the flocks of thy companions That is why shouldest thou suffer me by going aside to enquire of thee to fall in amongst the flocks of thy fellow-shepheards This will not be for thine honour nor can stand well with my modesty Now by Christs companions here are meant false teachers and they are so called either 1. Because they were such as were called to the office of being Pastors in the Church or at least took upon them to be such though they were