cannot easily dive to find what is there or like waters that are in a deep pit or well or far somewhere under ground which cannot easily be gotten up and that because it is in a manner impossible to know what is in the heart of a man for what man knoweth the things of a man save the spirit of a man which is in him saith the Apostle 1 Cor. 2.11 especially when he shall set himself to dissemble conceal his purposes And some think too that man is here mentioned in opposition to women who are usually more inclinable to blab forth all that is in their thoughts but a man of understanding will draw it out that is a wise man will many times by the prudent observation of mens gestures and actions the words that fall from them and the company that they keep by propounding questions to them and entring discourse with them as if they minded something else guesse very right concerning that which is in their hearts Vers 6. Most men will proclaim every one his own goodnesse but a faithfull man who can find The meaning of this is very easy But if we read the first clause as it is in the margin of our Bible most men will proclaim every one his own bounty c. then the meaning may be either 1. that it is usuall with men to boast of the great good they have done or which they intend to doe for others but that it is rare to find a man that really hath done what he saith he hath done or that doth faithfully make good his great promises or 2. that it is easier to find men that are bountifull to others then to find faithfull men that injure no man or then it is to find one that is a faithfull good man in every regard or 3. that amongst the many that will boast of their bounty there are but few to be found that are faithfull therein that is that do good to others sincerely for Gods sake with a good conscience and out of unfeigned love to those to whom it is done Vers 7. The just man walketh in his integrity his children are blessed after him To wit the rather because he will be sure to leave nothing to his children but what was well gotten because many times such children by reason of the good example and education of their parents are also righteous themselves But see the Note also Psal 37.26 Vers 8. A king that sitteth in the throne of judgement scattereth away all evil with his eyes Either the meaning is in generall that where the magistrate doth look to see judgement carefully and constantly executed upon offenders wickednesse will not there dare to appear or else it may be meant particularly of the supreme magistrate to wit that when he keeps a watchfull eye over the whole kingdome this will suppresse all vice amongst the people or rather that when he doth use to sit in the judgement-seat in his own person and doth not leave all to be done by inferiour judges this his care to see things with his own eyes and accordingly to judge of them will be a singular means to restrain the people from much evil thaâ— because he is not in such danger to be corrupted and is wont to punish with greatest severity by reason of the majesty of his person is most terrible to offenders Yet the meaning of this expression may be also that such a king may wiâ—h a frown awe his people from doing evil Vers 10. Divers weights and divers measures both of them are alike abomination to the Lord. As namely when men keep a lesser wherewith to sell to those that are simple and may be easily gulled and a greater for the wiser sort But see the Notes chap. 11.1 and 16.11 and Deut. 25.13 Vers 11. Even a child is known by his doings c. That is By that which is commonly and generally done by a young child in his gestures speeches and actions a very probable discovery may be made concerning him whether his work be pure or whether his work be right that is whether that which he doeth for the present be pure and right as it ought to be whether there be a work of saving grace wrought in him and so whether that which he doeth proceeds from an honest upright heart and consequently whether he be like to take a good course when he comes to mans estate Vers 12. The hearing ear and the seeing eye the Lord hath made even both of them Solomons drift in mentioning this may be to imply either 1. that therefore God must needs hear and see whatever is spoken or done by men for which see the Note Psal 94.9 or 2. that therefore God can give or withhold the use of these senses to men as seemeth good to himself and consequently that it is fit that men should be thankfull to God for them not abuse them in any sinfull way but use them to his glory and for those ends for which they were especially given them of God as namely their ears to hear the instruction of wisdome and their eyes to view Gods works both of creation and providence to look into those holy writings which God hath given men for the well-ordering of their lives yea and that when men do thus use them in a right manner it is fit that they should acknowledge that this also is the gift of God and that it is not of themselves But then again this may be understood of a spirituall ability to see and to hear And indeed severall of our best Expositours do understand it particularly thus that the seeing eye of the teacher or of the magistrate whereby he looks to the well-ordering of the people the hearing ear of the people whereby they hearken to the instruction of their teachers and the command of their superiours are both from God so that neither are therefore to insult over the other but that the welfare of kingdomes and commonwealths procured hereby is wholly to be ascribed to God Vers 15. There is gold and a multitude of rubies c. As if he should have said Many such precious things there are in the world which worldly men do highly esteem but the lips of knowledge that is wise gracious speech are a precious jewell that is far more precious then those precious things before-mentioned see the Note chap. 3.14 And hereby may be meant both what a treasure it is for a man to be able to speak wisely and learnedly and likewise what a precious priviledge it is to be instructed in the word and wisedome of God by such a man Vers 16. Take his garment that is surety for a stranger c. See the Notes chap. 6.1 and 11.15 The meaning may be only this that if a man be so foolish as to be surety for strangers whom he knoweth not we may be assured that such a man will in time be brought to such poverty that sooner or
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
therefore to all this Iob now tells him that he was so worn out with the miseries he had undergone that he could not hope in regard of any strength in him that his life should be prolonged for the recovering of such a happy condition This is the drift of these words what is my strength that I should hope and so likewise do many Expositours understand the next clause also what is mine end that I should prolong my life for they conceive that by his end here is meant the end of his misery that he could not see any likelyhood that his miseries should come to an end and so should therefore desire still to live or rather that it is meant of the end of his life that mans life being so fading and transitory and so soon at an end there was no reason why he should hope long to prolong his life especially lying under the pressure of such insupportable miseries and therefore had just cause rather to desire that he might be presently cut off But there is another Exposition of the last clause which others and that upon good grounds do most approove what is mine end that I should prolong my life as if he had said I know no such evil in coming to mine end that I should desire to prolong my life the misery of dying cannot be so great thar I should desire to avoid that to spin out my life in that grievous misery I now undergo since after death I am sure to be in a blessed condition let them therefore that have no hope in their death desire the prolonging of their life but as for me being assured what mine end will be I see not why I may not well desire death rather then life Vers 12. Is my strength the strength of stones or is my flesh of brasse To wit that I should hope to outwear these grievous miseries I lie under or for the present endure them without complaint as if I had no sence nor feeling of them No I am made of flesh and bones as well as others and therefore must needs feel what I endure nor can long endure what I feel Vers 13. Is not my help in me and is wisedome driven quite from me Either hereby is meant that Iob was not yet so void of wisedome and judgement but that he was able to discern between right and wrong and so accordingly to judge of their unjust dealing with him to help himself and maintain his cause against all their false accusations or else rather that he had in him that which would sustain and support him against all their harsh censures to wit his innocency and the testimony of a good conscience and that he did still continue in the fear of God which is the only true wisedome And indeed this exposition agrees well with that of the Apostle Gal. 6.4 But let every man proove his own work and then shall he have rejoycing in himself alone and not in another Vers 15. My brethren have dealt deceitfully as a brook and as the stream of brooks they passe away c. Iob here compares his friends to winter brooks that are full of water in the winter and are dryed up in the summer and the reason why he so compares them is more fully explained in the following verses to wit that as those brooks when the traveller passeth by them in the winter time having then no need of them overflow their banks and by reason of rain and snow are full of water and blackish by reason of the ice which may be meant of their being black by reason of the deepnesse of waters or of the colour of ice and so being frozen seem stable and like to continue but then in the warm summer they are suddenly dryed up and gone at first haply there are severall little drilling streams here and there passing through the sands which are therefore called vers 18. the paths of their way but at last even they also are dryed up and vanish to nothing and so when the troups of Tema and companies of Sheba that is those that travell through the countries of Tema and Sheba of Arabia the desert and happy where they went by troups because of the danger of robbers that had formerly taken notice of those brooks in winter time do afterwards in summer time come thither to seek for water to quench their thirst whereof they are exceeding desirous in those hot countries they find none and so are ashamed and confounded as men use to be that have long hoped certainly for any thing and then in time of need their expectation fails them so did his friends deceive him now for in the time of his prosperity when he had no need of their comfort they made a fair show of great friendship but now in his afflictions when he had need of their comfort they failed him quite Vers 19. The troups of Tema looked the companies of Sheba waited for them That is the inhabitants of Arabia the desert and Arabia the happy travelling either for merchandise or other occasions from those countries for the posterity of Tema the son of Ishmael Gen. 25.15 did inhabit Arabia the desert and the posterity of Sheba who was the grandchild of Abraham by Keturah Gen. 25.3 did inhabit the other Arabia Vers 21. For now ye are nothing ye see my casting down and are afraid That is ye yield me no comfort Iust such as those brooks before spoken of are in the summer to the thirsty travellers such are you to me for having made great show of love in the time of my prosperity when I had no need of you now in the day of my calamity when I stand in need of your friendship ye are nothing not one drop of comfort comes from you my affliction you see and are afraid that is you stand astonished not able to speak one word of comfort yea ye are ready to fly off from me as being afraid to be infected by me and are startled at me as a fearfull spectacle of Gods vengeance one upon whom the wrath of God is poured forth because of my sins Vers 22. Did I say bring unto me or give a reward for me of your substance The drift of Iob in these words might be either to clear himself from that charge of being so impatient merely for the losse of his estate because his not seeking to them to have his losses repaired did plainly discover that it was not that which did so exceedingly pinch him or else to aggravate their uncharitablenesse If he had desired of them a supply of his wants or help in his troubles it had been fit they should have done it and was it not hard then they should not afford him a mouth full of counsell or comfort or lastly to shew how causelessely they were so harsh to him Did I say bring unto me c. That is being deprived of my estate I sent not to you to relieve me or to give me any
his sorrows and paines were most exquisite like the paines of those that are tortured with the stone and by the pouring out his gall upon the ground they understand either that his extreme miseries made him pour forth the bitternesse of his spirit in bitter complaints or else that the wounds that God had given him were mortall and incurable But I conceive the drift of these words in generall was to imply the exquisite incredible and insupportable pains and sorrows he endured even in the inward parts of his body that his very bowels and vitall parts were wrackt and torn within him so that the torment he endured was insufferable and that without intermission or remission night or day Vers 14. He breaketh me with breach upon breach c. That is he heaps afflictions plagues and miseries upon me thick and three-fold as we use to say one in the neck of another which may be meant of those sad tydings that were brought to him chap. 1. one messenger coming in still with a fresh report of his losses before the other had well made an end of speaking or else of the griefs and diseases which did every day still encrease upon him and the ulcers that did continually break out a-fresh in his body As for the following clause he runneth upon me like a giant therein he seekes to imply how exceeding heavy Gods hand was upon him and with what fury and unresistable violence he proceeded against him Vers 15. I have sowed sackcloth upon my skin c. Some conceive that he saith of the sackcloth that he wore that it was sowed upon his skin because it did cleave to his ulcerous body as fast as if it had been sown to his skin but I conceive this phrase I have sowed sackcloth upon my skin intends no more but this that he had put on sackcloth sowed together next his skin which being full of boyles and sores whether scabbed or raw it must needs be very terrible to him and that hereby he seeks to set forth how he had humbled himself under the hand of God and that consequently he was not guilty of advancing himself against God as Eliphaz had covertly charged him making that the cause why God layed his hand so heavy upon the wicked man chap. 15.25 And to the same purpose also are the next words and defiled my horn in the dust for thereby is meant either that he had sprinkled dust upon his head concerning which custome see the Notes Iosh 7.6 or else rather that he was content laying by all the thoughts of his former greatnesse and pomp and glory to sit down in the dust that he might humble himself before the almighty for that the word horn is thus frequently used in the Scripture we may see in the Notes upon 1. Sam. 2.1 yea both these expressions concerning his sackcloth and his defiling his horn in the dust may be only used as figurative expressions to signifie that he had greatly abased and humbled himself even as those doe that cloth themselves with sackcloth and throw dust upon their heads And thus because men are wont the more to pity those that are in affliction when they see they are penitent and do melt and humble themselves under Gods hand he useth this as another argument to move his friends to pity him and doth covertly tax them of cruelty that could be so harsh to one whom they saw in so mournfull a manner humbling himself under the strokes of the Almighty Vers 16. My face is foul with weeping and on my eye-lids is the shadow of death By this shadow of death on his eyelids may be meant either that shadowy blacknesse or darknesse which will be on the eyelids of those whose eyes are sunk in their heads by grief or sicknesse as we see in the hollow eyeholes of dying men or of a dead mans scull in allusion whereto it may be called the shadow of death or else that darknesse and dimnesse of sight which is also usually the effect of some extreme grief or exceeding much weeping as we see in that complaint of the Church Lam. 2.11 Mine eyes do fail with tears for because such a mistynesse and dimnesse of sight doth usually come upon sick men when death approacheth even this also may be justly tearmed the shadow of death Vers 17. Not for any injustice in my hands also my prayer is pure Not as thinking himself free from all sins but only from that grosse wickednesse and secret hypocrisie wherewith his friends had charged him Iob here professeth his innocency in regard of his upright walking both towards God and towards man and consequently that he knew that Gods hand was not so heavy upon him in regard of any such wickednesse that he had committed 1. Towards man in the first clause Not for any injustice in my hands where by injustice is meant all oppression all fraudulent or unjust dealing whatsoever and it may well be that in clearing himself of this he had respect to that which Eliphaz had said chap. 15.34 The congregation of hypocrites shall be desolate and fire shall consume the tabernacles of bribery 2. Towards God in the second clause also my prayer is pure whereby he meant that he did sincerely worship God as God had appointed and that his prayers proceeded from a pure conscience and faith unfeigned wherein also he might have respect to that bitter charge of Eliphaz chap. 15.4 yea thou castest off fear and restrainest prayer before God And this he doth either thereby to move his friends to pity him for when righteous men suffer much that have not deserved it by any wickednesse of theirs all men are the readier to commiserate their sufferings or else to disprove all that Eliphaz had said concerning the Lords punishing wicked men only as is noted before vers 7. Vers 18. O earth cover not thou my bloud and let my cry have no place A Poeticall and patheticall expression this is and Expositours differ much in their judgement concerning the meaning of it Some take it to be an imprecation wherein he wisheth that his body might lye unburied after he was dead if that were not true which he had said concerning his innocency and others take it as an earnest asseveration that he desired not to die as the bruit beasts do which through guilt of conscience all hypocrites must needs desire whose bodies when they dye are covered in the earth there to rot and consume and never to rise again but that he certainly expected and earnestly desired the Resurrection of his body when he knew he should appear before God and his innocency should be cleared But I see not how according to either of these expositions there can be a good sense given of the last clause and let my cry have no place But two other Expositions there are given of these words which seem to me far the most pobable The first is that Iob doth herein professe his desire that his
of themselves one with another there would be in that no fear or danger or 2. because she knew that men are more easily drawn to commit wickednesse with one that hath the reputation of an honest woman then with such as are open professed strumpets But I should rather think that the only at least the main thing intended in her speaking of this to him was to let him know that she had good chear ready prepared for his entertainment For the greatest part of the flesh of their peace-offerings belonged to the sacrificers and therewith they used to feast their families and friends See the Note 1 Sam. 1.4 Vers 15. Therefore came I forth to meet thee c. That is Being thus provided with good chear I desired to enjoy thy company that thou shouldest have thy share in it and therefore not contenting my self to send a messenger for thee I came out my self to seek thee diligently to seek thy face that is to look thee out and earnestly to beg this favour that thou wouldest be my guest this day And to this some adde too that in this expression she sought also to imply how much she was taken with his beauty and delighted to look upon him As for the last clause and I have found thee that is spoken with a kind of ravishing joy as if she blessed the day and hour wherein she had so happily met with him yea as if she would intimate that upon her sacrifices the payment of her vows God had answered her desires in bringing him to her it is as if she had said I came forth to meet thee and lo presently I have found thee even according to mine own hearts wish and desire Vers 19. For the good man is not at home She saith not My husband is not at home but the good man is not at home in a kind of contempt scorn and it may be as fearing lest the very naming of her husband should awaken the young mans conscience and stagger him as concerning that wickednesse she was drawing him to Vers 20. He hath taken a bag of money with him c. To wit say some Expositours as having many great businesses to dispatch and many rich merchandises to buy or rather because he is therewith to defray the charges of a long journey and will come home at the day appointed as if she had said He hath appointed me the day when I may expect him which is many daies hence and till then to be sure he will not come Vers 21. With much fair speech she caused him to yield c. To shew how perillous the flattering language of a harlot is the Spirit of God doth here ascribe her prevailing over the young man rather to this then to her embraces and kisses Vers 22. He goeth after her straightway as an oxe goeth to the slaughter c. To wit no otherwise then as if they were driving him to some fat pasture or as a fool to the correction of the stocks who goeth jeasting and laughing not considering the punishment he is like to undergoe But in this last comparison there may be something more implyed to wit that the adulterer can no more rid himself out of the harlots snares then such a fool can get out of the stocks when he is shut up therein Vers 23. Till a dart strike through his liver c. This may be referred both to that which went before to that which followeth after but I rather referre it to that which went before He goeth after her straightway as an ox c. Till a dart strike through his liver that is till his soul be mortally wounded with the sin of adultery or rather till he be suddenly by some means cut off by the just vengeance of God see the Note chap. 2.18 Because the wounding of the liver must needs be deadly therefore is his destruction set forth by the striking through of his liver yet haply this expression may also the rather be used because lust doth putrify the bloud corrupt the liver As for the following clause as the bird hasteth to the snare that hath clear reference to that in the foregoing verse He goeth after her straightway And then for the last words and knoweth not that it is for his life I conceive they are clearly meant of the birds hasting to the snare immediately before mentioned though I know some understand it of the young man that knoweth not that the enticements of the harlot tend to the bereaving him of his life CHAP. VIII Vers 1. DOth not wisdome cry c. See the Note Prov. 1.20 and understanding put forth her voice that is freely discover unto men the whole will of God Having shewn in the foregoing chapter how young men are seduced by harlots here he sets forth how wisdome doth every where instruct men better so hereby he proves that neither these nor consequently any other wicked men can plead ignorance but that they wilfully run upon their own perditiō because they will not hearken to the instruction of wisdome Vers 2. She standeth in the top of high places c. To wit where she may best be heard by the way in the places of the paths that is where severall waies meet together or rather in all places where men use to walk or where they are wont to resort meet The drift of the words is to shew that wisdome instructs men in all places whatsoever see the Note chap. 1.20 But in the expressions here used there may seem to be an allusion to magistrates that cause their proclamations to be published by their heralds other officers standing aloft above the people that in places of greatest concourse Neither is that altogether improbable which some conceive is signified hereby to wit that wisdome doth direct men when they are in the greatest streights not knowing what course to take as travellers use to be when they come to a place where severall waies meet together Vers 3. She crieth at the gates at the entry of the city c. See the Note chap. 1.21 at the coming in at the doors to wit of mens private houses so that the meaning is that wisdome instructs men both in publick and private Vers 4. Vnto you O men I call and my voice is to the sons of man That is all men whatsoever Yet by men may be more particularly meant aged men or men of chief rank and quality and by the sons of man young or mean men Vers 5. O ye simple understand wisdome and ye fools be ye of an understanding heart This may be spoken to all wicked men and that with an intention to give them to understand that how wise soever they thought themselves yet they were indeed but simple fools But see also the Notes chap. 1.4 22. Vers 6. The opening of my lips shall be right things See the Note Psal 19.8 Vers 9. They are all plain to him that understandeth c.
thereof is refreshed and revived But see the Note also chap. 3.18 Vers 13. Who so despiseth the word shall be destroyed c. To wit Not every one that disobeyeth it for thus even David was charged with despising the commandement of the Lord 2 Sam. 12.9 but he that doth wholly slight despise it in his heart but he that feareth the commandement shall be rewarded that is he that feareth not punishment only but sin it self Vers 14. The law of the wise is a fountain of life to depart from the snares of death That is say some Expositours The law of God is to wise men a means of life in that it teacheth them to avoid all sins which are the snares of death And some too understand it of good laws made by wise magistrates But it is better taken to be the same with that chap. 10.11 for which see the Note there namely that the instruction of the wise is a means of life to others and that it refresheth men as spring waters do those that are hot and thirsty Vers 15. Good understanding giveth favour c. That is That which may be truly called good understanding which is not the wisdome of the world but the wisdome that is taught in the word of God procureth men favour both with God and man that because it causeth men in all things to be have themselves wisely to live justly holily and to be gentle and ready to do good unto all men by instructing them or any other way all which makes their way of life plain and comfortable for all this is implyed in the following clause but the way of transgressours to wit by reason of their folly is hard that is it is offensive to men as a hard rugged way is to them that walk in it or it is harsh fierce and untractable cruell and hard-hearted so it causeth them to be hated of those amongst whom they live or it is hard that is it is through their wickednesse and their being hated of God and man full many times of trouble and miseries Vers 16. Every prudent man dealeth with knowledge c. That is he doeth all things prudently with good advisednesse deliberation still considering with himself whether that which he is moved or inclined to doe be in regard of circumstances of time and place convenient to be done or no but a fool layeth open his folly to wit by the rashnesse and folly of his actions see the Note chap. 12.23 Vers 17. A wicked messenger falleth into mischief c. By a wicked messenger may be meant either one that is sent forth and employed in any wicked businesse or else rather as appears by the opposite clause such an one as doth not faithfully manage the message or charge he is sent about The first of these falleth as it were suddenly unexpectedly into mischief through the just vengeance of God upon him the other also by incurring the displeasure of those that sent him who accordingly will be sure to punish him for the hurt he hath done by his unfaithfulnesse But a faithfull ambassadour is health to wit by composing of differences and removing of offences otherwise doing good both to those to whom and also to those by whom and for whose sake he is sent and so also by procuring good consequently to himself not only in the peace of conscience he enjoyeth but also in the reward he shall be sure to receive both from God and man See the Note chap. 12.18 Vers 18. Poverty and shame shall be to him that refuseth instruction c. Shame is joyned with poverty because poor men do usually lye under shame and contempt especially when men become poor by their own obstinacy withall to shew the folly of such men that being causelesly ashamed to be instructed do by despising instruction bring true shame upon themselves but he that regardeth reproof shall be honoured that is he shall be enriched and so advanced to places of honour or he shall be honoured though he may be poor Vers 19. The desire accomplished is sweet to the soul but it is abomination to fools to depart from evil That is they abhorre it both in themselves and others The words of this proverb are all considered apart by themselves easie enough but what reference the two branches thereof have the one to the other and so what the drift aim of the Proverb is it is hard to say there being many severall ways wherein it may be understood most of them may seem equally probable As 1. that in the first clause the ground is laid down why it is said in the second clause that it is abomination to fools to depart from evil when mens desires are satisfied it doth much delight the soul therefore it is that fools abhorre to depart from evil because they take such delight in satisfying their carnal lusts desires Or 2. that in the first clause we are told what is delightfull to wicked men and in the second what is hatefull displeasing to them though the things they desire be never such vain toyes foolish sinfull pleasures yet they are exceedingly delighted to enjoy what they desire but on the other side it is as grievous irksome to them to be taken off from their sinfull vanities Or 3. that the first clause must be understood concerning the desires of the wise and righteous which is implyed by the opposition of the second clause which is concerning wicked fools to wit that wise holy men take great delight in the satisfying of their just righteous desires which are alwaies to doe good avoid evil whereas wicked men take delight only in sin and so it is an abomination to them to depart from evil Or 4. that the difference betwixt the righteous and the wicked is set forth in this that though the righteous do many times wait long ere their desires be accomplished yet when they are accomplished they yield them much refreshing delight according to what was said before vers 12. for which see the Note there but that fools on the other side are all for their present enjoyments therefore they cannot abide to depart from evil in hope of any good or happinesse they might enjoy hereafter Or 5. that the first clause is meant of Gods satisfying mens desires to wit that when men desire any thing of God he doeth it for them this is most sweet to mens souls that the second clause shews that wicked men must needs be strangers to this joy because they abhor to depart from evil and God will only fulfill the desires of them that fear him Psal 145.19 Vers 20. He that walketh with wise men shall be wise but a companion of fools shall be destroyed That is he will be tainted with their wicked waies and so shall share with them in their punishments Vers 23. Much food is in the tillage of the poor c.
prescribed by the word of God But according to our Translation whether we read it as it is in our Bibles Correction is grievous c. or as it is in the margin of our Bibles Instruction is grievous unto him that forsaketh the way the meaning of the words is clearly this that instruction or correction is irksome and displeasing to him that chuseth the way of sin rather then the right way of holiness or that having gone on a while in the right way doth afterward forsake it turn aside into false wicked waies that because reproofs and correction are displeasing in themselves to mans corrupt nature and because men of an evil life cannot endure those that goe about to take them off from those waies that are so pleasing to flesh and bloud do account the strict waies of holinesse a very bondage to them And he that hateth reproof shall die that is he shall be cut off here in a way of wrath shall die eternally hereafter And the drift of Solomons joyning these two together seems to be either 1. to imply the difference between those that are troubled at reproof correction and those that hate it correction may be displeasing to men and yet afterwards it may doe them good but they that hate reproof shall certainly perish or 2. rather to imply the sad effect that follows discontent against instruction or correction naturally men are displeased with those men that thus seek their good but they that doe thus are in the ready way to destruction because he that hateth reproof shall surely die Vers 11. Hell and destruction are before the Lord c. See the Note Job 26.6 how much more then the hearts of the children of men Now this must not be so taken as if it were easier for God to know some things then it is to know other things Only Solomon here speaks of God after the manner of men to whom it must needs seem harder to know the state of the dead and hell then the hearts and thoughts of men both because hel and destruction are farther off though the hearts of men are deep yet not so deep as hell and likewise because men may by outward discoveries guesse shrewdly at the thoughts of mens hearts whereas of hell and the state of the dead men know nothing at all but only by faith so farre as any thing thereof is revealed in the Word Ver. 13. A merry heart maketh a chearful countenance c. That is A chearfull heart especially when it is so upon spirituall grounds doth usually make the whole body healthfull vigorous refresheth the spirits so consequently also it makes the countenance in particular fresh lightsome chearfull but by sorrow of the heart that is by carnall immoderate sorrow the spirit is broken that is either 1. the mind of a man will be afflicted dejected the understanding and memory weakned or else 2. the vitall spirits will be dulled which causeth frequent sighs and groans and often brings men to such extremities that they can hardly draw their breath and so consequently also the countenance is hereby made cloudy and sad And thus God speaks here to us to perswade us to take heed of such sorrow as tender mothers are wont to speak to their children telling them they will marre their faces with crying Vers 14. The heart of him that hath understanding seeketh knowledge c. That is A man that hath understanding seeketh knowledge with all his heart even as a hungry man seeketh meat which is implyed in the following clause but the mouth of fools feedeth on foolishnesse that is their hearts delight it and greedily devoure all kind of foolishnesse wickednesse as it were with open mouth it is as meat and drink to them to satisfy their lusts to doe any thing that is sinfull and wicked for which see the Notes chap. 4.17 and Job 15.16 They love to speak foolishly vainly such language and speeches are continually in their mouths as if they fed and lived upon them greedy they are to hear the talk of fools it is as delightfull to them as their food and indeed it nourisheth their folly in them Vers 15. All the daies of the afflicted are evil c. By the afflicted here most Expositours understand the man that is not contented with his estate all whose days must needs be evil that is grievous tedious irksome to him because he is continually fretting so can neither eat nor sleep nor follow the labours of his calling with any quiet nor take any joy in any thing whatsoever and so likewise in the following clause but he that is of a merry heart hath a continuall feast by the man of a merry heart they understand the man that is contented with his condition because contentation be a man poor or rich must needs yield continuall delight refreshing to him But I see no reason why we should not take it more generally thus All the daies of the afflicted are evil that is as long as men lye under any heavy affliction whether poverty or sicknesse c. or inward anguish and trouble of mind they scarce enjoy a comfortable houre which makes their lives bitter to them but he that is of a merry heart to wit especially if it proceed from a good conscience and assurance of Gods love in Christ hath a continuall feast that is he hath that which will chear him up in the midst of his afflictions and sorrows and that will be as a feast to him when he perhaps hath not so much as bread to eat Vers 16. Better is a little with the fear of the Lord c. Which is of it self the greatest of treasures and causeth men to enjoy that which they have with much peace comfort then great treasure and trouble therewith to wit as it is usually with those that fear not the Lord who have commonly the more trouble the greater their wealth is either by reason of their fear of loosing what they have or their continuall toll vexing cares about the preserving ordering and encreasing their estates or by reason of their terrous of conscience for their wickednesse particularly for the unjust waies whereby they have raised their estates and the clamours outcries of those that have been oppressed by them or because of the strife and contention and suits at law which do usually attend great estates Vers 17. Better is a dinner of herbs where love is then a stalled ox and hatred therewith This may be meant of the love or hatred either of him that invites men to his table or of those that sit at table together either at home or abroad especially when mens hatred breaks forth in strife brawling fighting together Yea it may be meant also of the love and hatred of God to wit that the coursest fare with Gods love is better then the greatest dainties given by God in hatred
8. The words of a tale-bearer are as wounds c. Reading this clause as it is in the margin of our Bibles The words of a tale-bearer are like as when men are wounded the meaning seems to be this that tale-bearers are wont to whisper softly when they tell tales of their brethren and withall that they use to speak as if they were wounded at the very heart for that which they report were full loath to speak what they do speak but that they see there is a necessity that it must be spoken of And then also the following words and they goe down into the innermost parts of the belly must accordingly be understood thus that by his speaking so hypocritically as one that is grieved the tale-bearer is the sooner believed his words goe glib down into the heart of him that heareth them being entertained without any questioning the truth of them and so they wound the more deeply him that is slandered But now according to our translation the meaning of the words is clear The words of a tale-bearer are as wounds namely in that they wound see the Note chap. 12.18 both 1. him to whom he speaks in that he is brought to think ill of his brother haply to hate and prosecute him that hath deserved no ill at his hands and 2. him especially of whom he speaks in regard of the infamy trouble they bring upon him and that they alienate the hearts of his dearest friends from him hence also that is added they goe down into the innermost parts of the belly whereby is meant that they wound the very heart of him that is slandered yea that the wounds wherewith he is wounded in his credit or otherwise are incurable wounds as when a man is wounded in his very entrails Vers 9. He also that is slothfull in his work is brother to him that is a great waster That is The prodigall the slothfull man are cousin germans they are like to one another and the one shall come to poverty as certainly as the other because as the one squanders all away through excesse riot so the other gets nothing through sloth and idlenesse But why is that word also added He also that is slothfull c. With reference to what was said in the foregoing verse concerning the tale-bearer that to intimate that as the talebearer is to be misliked so also is the slothfull person or only to set forth the better the intended comparison between the prodigall and the sluggard that as the one so also the other must needs come to want and misery Vers 10. The name of the Lord is a strong tower c. See the Notes Psal 20.1 7 the righteous runneth into it and is safe In the Hebrew it is and is set aloft that is he is above the reach of any danger according to that Psal 91.7 but it shall not come nigh thee Vers 11. The rich mans strength is his strong city c. See the Note chap. 10.15 Some observe that the Name of the Lord in the foregoing verse is compared only to a strong tower but the riches of the worldling here to a strong city and conceive it is because there are more that trust in their riches then that trust in the Name of the Lord or because worldlings conceit that their riches are a far stronger defence to them then the Name of the Lord is to the righteous Vers 12. Before destruction the heart of man is haughty c. See the Note chap. 1â— 2 and before honour is humility see the Note chap. 15.33 Vers 13. He that answereth a matter before he heareth it c. That is before a man hath fully spoken what he hath to say which many will doe that they may seem to be of a nimble and quick apprehension or before he well understands what it is that a man saith to him it is folly and shame to him that is every one will count it an act of great folly in him to doe so and thus it will be a great disgrace to him or by his unfit ridiculous answers he discovers his folly and so whilst he would be thought to be very wise he proclaims his own folly whilst he seeks to be praised he gets nothing but shame and dishonour But yet the Proverb may be meant also of those that will give sentence in any controversy before they have fully heard both parties likewise of those that being transported with passion will not hear a mans just defence And observable it is that this which we translate He that answereth a matter c. is in the Original He that returneth a word c. whereby may be implyed that to interpose so much as a word before a man understands a businesse is an act of folly and much more to frame a long and serious discourse about it Vers 14. The spirit of a man c. That is say some A manly courageous spirit or rather The spirit of a man to wit that is sound chearfull for this is set against a wounded spirit in the following clause through the assurance of Gods favour and the testimony of a good conscience will sustain his infirmity that is will inable him to bear with patience and chearfulnesse any sicknesse or distresse wherewith the outward man is afflicted but a wounded spirit who can bear that is no man can bear that without the speciall grace supporting comforts of God Be a man of never so great strength of body in never so comfortable a condition for outward things that will not ease the distresse of the spirit as the chearfulnesse of the spirit will refresh a man in his bodily Infirmities Vers 15. The heart of the prudent getteth knowledge c. To wit by meditation by its earnest desire after knowledge the ear of the wise seeketh knowledge to wit by attending upon instruction See the Note chap. 1.5 Vers 16. A mans gift maketh room for him c. To wit in that it is usually the means to free men out of prison or any other great streights they are in and especially in that it procures free accesse into the presence of great men a gracious audience before them yea many times acquaintance and favour with them and places of preferment about them all which may be comprehended in the following words and bringeth him before great men Vers 17. He that is first in his own cause seemeth just c. That is He that first pleadeth his cause before a magistrate or others seemeth a while both to the judge and others that hear him to have a very righteous cause not only because men are inclinable to think that no man would begin to complain except he had a just cause but also because by the fair glosse which such a man will set upon his cause men are usually so prepossessed that they are over-ready to prejudge a cause before they have heard
wrath from him That is say some Expositours Lest God remove his judgements from him so thine enemy become again able to doe thee a mischief and thy triumphing over him be turned into confusion grief shame or rather Lest God turn away his wrath from him to wit upon thee so then he shall insult over thee as thou didst before over him However doubtlesse Solomon doth not by this expression intend that men should be unwilling that their enemies should be freed from any judgements that God had brought upon them for this all men ought rather to desire but only that men should take heed that by their rejoycing at their enemies miseries they did not bring their miseries upon themselves Vers 19. Fret not thy self because of evil men c. See the Notes chap. 24.1 and Psal 37.1 3. Vers 20. For there shall be no reward to the evil man c. That is no good reward though he may flourish for a time yet it shall be seen at last that the good things he enjoyed here were not given him in way of a reward as if God had approved of his waies because at last God shall cut him off his plagues and miseries shall be perpetuall though he may flatter himself with hope that even after this life he shall fare as well as others yet it shall not be so when the righteous after all their misery shall receive the reward of their piety there shall be no happiness nor salvation for him the candle of the wicked shall be put out see the Notes chap. 13.9 and 20.20 Job 18.5 6. and 21.17 Vers 21. My son fear thou the Lord the king c. God is first mentioned both because in all things our fear of him must have the preeminence and we must no farther obey earthly magistrates then may stand with our obedience to God also because we must fear princes for conscience sake out of the reverence we bear to God as looking upon them as Gods vice-gerents meddle not with them that are given to change that is to change break the laws of God the king or to revolt from their obedience to God or the king I conceive it is chiefly meant of seditious persons that are given to make changes and alterations in kingdomes and commonwealths as by subverting their fundamentall laws and customes by treasonable practices against their princes c. Vers 22. For their calamity shall rise suddenly c. That is it shall come upon them ere they are aware when perhaps they think they have carried their designs so secretly that they cannot be discovered yea that all things are so ordered that they shall surely prevail And indeed Princes are wont to make quick dispatch of seditious persons traitors for fear of danger And who knoweth the ruine of them both that is say many Expositours who can foresee it It comes upon them usually more swiftly unexpectedly then is conceived And thus if we understand the second clause it is the same in effect with the first But doubtlesse this expression implyeth also that their ruine the punishments torments which they shall undergoe will be more horrible and insufferable then is usually imagined And indeed if hell torments which are frequently the just reward of such persons be also included we may well say that no man can conceive what they will be As for the word both I conceive thus of it that no man can well conceive the ruine and destruction either 1. which both God and the king shall bring upon such men or 2. which will come upon both those that are seditious given to change and those also that meddle with them or 3. both those that fear not God and those likewise that fear not the king But yet some extend the word farther and say it is meant of the wicked mentioned vers 19 20. and of those seditious persons mentioned vers 21. Vers 23. These things also belong to the wise c. That is say some Expositours to Judges and Magistrates and they understand it of those sentences which follow in this the next three verses that because they concern matters of judgement or rather These following Proverbs are fit to be minded observed by those that will carry themselves as becomes wise men But because I see no probable reason why upon any such grounds this preface should be here prefixed I rather conceive that this is prefixed to shew that though the Proverbs and sentences that follow from hence to the end of the chapter were not Solomons yet they were the sayings of other famous wise men and therefore inserted in this place with the Proverbs of Solomon Vers 24. He that saith unto the wicked Thou art righteous c. That is that in a way of flattery applaudeth the person of a wicked man or any of his wicked waies especially if it be a wicked prince or magistrate as indeed of such the Proverbs here joyned together seem to speak or rather He that from the seat of justice shall acquit justify any guilty party him shall the people curse to wit some by praying to God to punish him others by hard censures revilings imprecations which though they may not be lawfull yet they are a punishment to them that undergoe them see also the Note chap. 11.26 However the meaning is that not God only but all men generally must needs condemn and abhor such men as indeed those that seem to favour them most do usually detest them in their hearts and that both because nothing can be by the very light of nature more odious then that those whose place business it is to maintain justice should themselves pervert it and likewise because this must needs encourage and harden men in their sins doth indeed directly tend to the utter ruine of kingdomes and commonwealths Vers 25. But to them that rebuke him shall be delight c. That is say some Expositours God man shall delight in such men But the meaning rather is either that those that shall faithfully reprove the wicked whether princes or others or that being judges shall censure punish them shall enjoy the delight of a good conscience of the comfort of knowing that both God and men do favour them as indeed the wicked themselves if ever they truly repent of their wickednesse will commend them and pray for them or that God shall bestow many blessings upon them which shall yield them much delight And then it is the same in effect with the following clause and a good blessing shall come upon them for which see the Notes Job 29.11 12. Though faithfull reproofs may be better to the wicked and provoke them to much anger and rage yet to them that therein discharge a good conscience they shall yield much sweet refreshing Ver. 26. Every man shall kisse his lips that giveth a right answer That is that from the judgement-seat
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
the godly are sought for to be slain and the rich to be spoiled Vers 13. He that covereth his sins shall not prosper c. That is it shall doe him no good as he hopeth it should for the securing of him either from shame or punishment or God will punish him for it without shewing him any mercy for this is clearly implyed from the following opposite clause but whosoever confesseth and forsaketh them shall have mercy to wit in every regard Vers 15. As a roaring lion and a ranging bear so is a wicked ruler over the poor people That is in stead of being to them what a shepheard is to his flock as by his place he ought to be he is a terrour to the poor miserable people and doth with insatiable covetousnesse and cruelty tear and devour them being herein like a hungry roaring lion and a ravening bear Yet by the poor people here may be meant the poorer sort of people whom to oppresse is the greatest cruelty who are notwithstanding oftenest devoured by such tyrants because they are least able to withstand or revenge their oppressions Vers 16. The prince that wanteth understanding is also a great oppressour c. As if he should have said he is also one of those that are to the poor people as roaring lions and ranging bears as was said in the foregoing verse or as he is a fool so he is also through covetousnesse a great oppressour and therefore shall not prolong his daies which is implyed from the following opposite clause but he that hateth covetousnesse and so like a wise man doth not oppresse his subjects shall prolong his daies to wit through the blessing of God and the love of his people Vers 17. A man that doeth violence to the bloud of any person shall flee to the pit c. That is he shall suddenly be brought to the grave and till then he shall be in continuall terrours and fears let no man stay him that is let no man undertake to save him or no man shall be able to secure him Vers 18. Whoso walketh uprightly shall be saved c. To wit from all the evil designs of his enemies from all dangers mischiefs here and from eternall destruction hereafter but he that is perverse in his waies shall fall at once to wit so that he shall never rise again he shall be suddenly utterly irrecoverably destroyed But see the Note chap. 10.9 Vers 19. He that tilleth his land shall have plenty of bread c. See the Note chap. 12.11 Vers 20. A faithfull man c. That is The man that trusteth in God is constantly faithfull in word deed shall abound with blessings to wit because he is contented with his estate will not enrich himself by unlawfull means see the Note chap. 10.6 but he that hasteth to be rich shall not be innocent or unpunished to wit because he is an unfaithfull man and will not forbear any thing whereby he may enrich himself see the Notes chap. 20.21 6.29 Vers 21. To have respect of persons is not good c. See the Note chap. 18.5 for for a piece of bread that man will transgresse that is if a man make no more conscience of being exactly just or when a man hath once against conscience judged unjustly with the least bribe that can be conceived will such a man be corrupted Vers 22. He that hasteth to be rich hath an evil eye c. That is he grudgeth to part with any thing looketh with a grudging malignant eye upon those that receive any thing from him or he envieth coveteth what others enjoy see the Note chap. 23.6 consequently he will watch to bereave defraud others of what they have not caring by what evil means he enricheth himself and knoweth not that poverty shall come upon him that is that notwithstanding all his care to slee poverty to enrich himself yet poverty shall suddenly unexpectedly surprize him as well he deserves for his griping from others see the Note chap. 20.21 And consequently hereby also is implyed that he little therefore considers that he shall stand in need of the compassion of others shall have as little shewn him as he hath shewn to others Vers 24. Who so robbeth his father or his mother and saith c. To wit either openly with his lips or secretly in his heart It is no transgression to wit as concluding that children are to live upon the estates of their parents the same is the companion of a destroyer that is a man-slayer murderer for so the word seems to be taken Exod. 12.23 Ezek. 9.1 or a thief and high-way robber or a plunderer in war or a riotous spend-thrift and waster as the word is translated chap. 18.9 And the meaning is that such an one under what vain pretences soever he thinks to justify himself yea though it should be of giving that to God which he so steals from his parents much like that of the Pharisees Corban Mat. 15.5 6. he is no better then a thief robber yea a murderer as such deserves to be put to death according to those laws Exod. 21.17 Deut. 21.18 21 and that because he robs them of their livelyhood and breaks their hearts with grief Yet some hold that Solomon by saying that such an one is the companion of a destroyer intends to shew either that it is by the perswasion of riotous spend-thrifts with whom he keeps company and the base courses whereinto they draw him that such an one is brought to this wickednesse of robbing his parents or that such an one is like to joyn himself at last even with cut-throat robbers Vers 25. He that is of a proud heart stirreth up strife c. See the Note chap. 13.10 1. because such an one out of pride of heart cannot bear the least damage or injury done him by others 2. because he will be prone causelesly to think himself slighted and injured if all be not done according to his own mind 3. because he will not rest upon God for the righting of him but will be his own avenger 4. because having great thoughts of himself he is eager still to seek great things for himself and in the pursuit hereof is ready to oppresse others and be offended with those that any way hinder him in his designs therefore he will be still quarrelling and contending with others which as it must needs tend to the wasting of his estate and cause him to pine away with inward vexation of mind so it often provokes God to pull him down which is implyed from the following clause but he that putteth his trust in the Lord that is he that being of an humble spirit can patiently bear injuries and will by no means be injurious to others as reposing himself upon Gods carefull providence over him shall be made fat that is he will live peaceably with all men and by that means
it yet afterwards it will free thee from all those vexations which his former miscarriages had brought upon thee yea it will free thee from the fear of future trouble because coming to more years he will be the more easily governed so that thou maiest sleep quietly and when thy time comes thou maiest die the more peaceably Besides it may be meant of the rest which such a father may take in his old age because his son so made good by correction will so manage all his businesse for him that he may then sit still never trouble himself or of the peace of conscience which he may inwardly enjoy however it fares with his child because he hath used the means that God hath appointed As for the following clause yea he shall give delight unto his soul see the Note chap. 10.1 Vers 18. Where there is no vision c. That is no prophecy publick preaching that either because those whose office it is to teach do wholly neglect their duty or because the people will not endure teaching at least when it is faithfully discharged or because God for the former wickednesse of a people doth remove their teachers which must needs be a sign of imminent destruction the people perish to wit because for want of instruction they run into all kind of wickednesse and so bring utter destruction upon themselves or as it is in the margin of our Bibles the people made naked for which see the Note Ex. 32.25 As for the following clause but he that keepeth the law happy is be that is added to imply either 1. that though a people that enjoy not the publick ministry are for the generality in great danger of perishing thereby yet it followeth not but that those amongst them that do conscionably practise what they have formerly learned may be truly happy or 2. that though the want of a teaching ministry be enough to destroy a people yet the enjoying of such a ministry is not enough to make men happy unlesse they practise what is thereby taught them Vers 19. A servant will not be corrected by words c. This may be meant either of one that is indeed a servant or of one that is of a servile and stubborn disposition for though he understand he will not answer that is he will not doe what he is injoyned or out of stoutnesse and sullennesse he will not so much as give an answer when he is spoken to he will not so much as say that he will doe what he is commanded and so he carrieth himself as if he understood not what was said to him that he may have that for an excuse for his not obeying The meaning is that such an one doth not forbear to answer or to doe what was enjoyned him because he did not understand what was said to him but wilfully out of stubbornnesse or lazinesse and therefore he ought to be forced by stripes to doe his duty Ver. 20. Seest thou a man that is hasty in his words c. To wit as never considering before-hand of what he saith forward to answer men before he well understandeth what they say or seest thou a man that is hasty in his matters for which see the Notes ch 19.2 21.5 there is more hope of a fool then of him see the Note ch 26.12 Vers 21. He that delicately bringeth up his servant from a child c. That is from a youth a boy or it may be meant of a bond-slave born in a mans house shall have him become his son at the length that is he will at last carry himself more like a son then a servant he will no longer doe the work of a servant he will carry himself insolently arrogantly towards the rest of the servants as if he were their equall Yea some adde that such an one will not stick at last to make away the children and to seize upon their inheritance Vers 22. An angry man stirreth up strife c. See the Notes ch 15.18 26.21 and a furious man that is as it were mad with rage aboundeth with transgressions such an one will curse swear revile slander shed the bloud of others and will not stick at any wickednesse whatsoever Vers 23. A mans pride shall bring him low but honour shall uphold the humble in spirit That is it shall raise him up keep him up see the Notes ch 11.2 15.33 Vers 24. Whoso is partner with a thief c. To wit by counsell consent or any other way hateth his own soul see the Note ch 6.32 he heareth cursing bewrayeth it not that is say some Expositours he heareth the thief belch out curses against God or man as indeed such profane varlets thieves usually are and never maketh it known But by the relation which the second clause hath to the first it seems clear to me that those words bewrayeth it not must be understood of the thieves theft thus he heareth cursing and bewrayeth it not that is he heareth the thief adjure him by a curse not to reveal his theft thereupon accordingly he doth conceal it or rather thus he heareth those that have lost their goods cursing the thief those that conceal his theft it may be himself particularly upon suspicion or he heareth the judge adjuring him under a curse or some other in his presence to discover what he knoweth therein yet he concealeth it for which see also the Note Lev. 5.1 Vers 25. The fear of man bringeth a snare c. By the fear of man may be meant any immoderate inordinate fear in man as when men lye under such desperate apprehensions of Gods wrath that thereupon they cast away all hope of mercy all endeavour of doing any thing that God will be pleased with or when men lye under slavish fears of any evill or mischief whatsoever But because in this Proverb there seems to be an opposition betwixt fearing of man trusting in God The fear of man bringeth a snare but whoso putteth his trust in the Lord shall be safe I rather think that by the fear of man here is meant mens being afraid of man of any evil that man can do them However of either of these fears it may be said that it bringeth a snare either 1. because such men are usually so continually perplexed troubled that they can seldome or never enjoy any peace or tranquillity of mind 2. because it makes others the readier to injure hurt them 3. because it consumes mens bodies disables men severall waies from doing any thing for their preservation 4. especially because it makes men neglect their duty and puts them oftentimes upon many rash wicked ruining resolutions and so involveth them in many mischiefs both to soul body sometimes those very mischiefs which by pleasing men they sought to escape But whoso putteth his trust in the Lord so feareth not man shall be safe or
for the handsome comely attire wherewith through her care he is alwaies cloathed or 3. that he is observed much spoken of for his happinesse in regard of the high praises that are every where given of his wife Vers 24. She maketh fine linnen selleth it delivereth girdles unto the merchant To wit girdles curiously wrought for otherwise the merchant would not buy them to carry them into forreign countries And under this one particular all other curious ornaments of the like nature are comprehended See Isa 3.24 Vers 25. Strength honour are her cloathing c. That is In her life and outward behaviour she manifests her self to be strong honourable And by her strength may be meant that magnanimity whereby she was enabled chearfully to undergoe all the labour and diligence that belonged to her place and imployments or more generally that strong measure of grace whereby she was established and confirmed in all wel-doing and enabled to doe more and greater things then others in the waies of vertue and piety And by her honour that glory and fame and good report which thereby she hath attained or that grace and vertue which is an honour to her or that vertuous and sweet carriage of her self with all gravity meeknesse modesty and sobriety which is comely and honourable in the eyes of those that behold it So the drift of these words is to shew that though she is cloathed with silk and purple as was before said ver 22. yet she doth not set her affection on such outward bravery as vain and foolish women do only delight in but she hath other ornaments to wit these wherewith she is inwardly adorned wherein she chiefly delights and which are a greater glory to her then any outward decking can possibly be And she shall rejoyce in time to come that is say some in her old age because she may then take her rest and live comfortably upon that which by her industry she had gotten in her younger years or at the hour of her death because she hath the testimony of her own conscience that she hath not mis-spent her time but hath in her place laboured to discharge a good conscience in every regard and hath by her industry gotten a good estate to leave behind her for her children But I conceive that the words must be taken more generally that whatever happens in time to come whether it be sicknesse or death or any great losses or any other calamity whatsoever she is not sollicitous nor troubled but lives comfortably she is not like those women that having vainly wasted their estates and mis-spent their time do weep mourn when such changes come upon them for whatever befals her for the reasons before-mentioned the store she hath laid up before-hand and the testimony of a good conscience she enjoyeth much peace and chearfulnesse of spirit Vers 26. She openeth her mouth with wisdome c. As if we should say She is not a woman talkative and given to much tatling as too many women are but when she doth open her mouth to speak she doth it with much wisdome her usuall discourse is concerning matters of true wisdome as when she is catechising and instructing her family and so likewise at other times being still ready upon all occasions to teach them not only the precepts of providence and good huswifery but also the mysteries of religion and godlinesse Yea of whatever it be she speaks she is wont alwaies to speak advisedly discreetly graciously and the law of kindnesse is in her lips that is say some Expositours shâ— is ever speaking of shewing kindnesse and stirring up others thereunto the law that is the doctrine of kindnesse and the manner how men should be kind is still in her mouth But I rather conceive the meaning of this last clause to be that she alwaies speaks lovingly and kindly to all with whom she converseth her husband children servants and others she is not harsh pettish and froward in her language as many women usually are And the reason why this is set down by this kind of expression and the law of kindnesse is in her lips may be either 1. because in so speaking she followeth the directions of the word law of God or 2. because she layeth a law as it were upon her self thus alwaies to speak unlesse there be very just cause to the contrary or 3. because kindnesse doth lay it as it were a law upon her thus to speak and she obeyeth it or 4. because this her kind speaking carrieth the force of a law or command to make her husband and others ready to doe in a manner whatever she would have them Vers 27. She looketh well to the waies of her household c. To wit whether they do well and diligently dispatch their household-affairs and whether they behave themselves in all things as becomes Gods people Vers 28. Her children arise up and call her blessed c. That is they goe forth in publick there they commend her to wit by their commendable carriage of themselves or being stirred up by the observation of those many good things for which she hath been here commended they cannot contain themselves but do carefully addresse themselves to sound forth her praise And indeed this I conceive is the true meaning of this expression Her children arise up and call her blessed For because when men that are sitting would undertake to doe any thing they must rise up to doe it therefore mens buckling themselves to doe any thing is usually expressed in the Scripture by this phrase of rising up see Gen. 37.35 Exod. 2.17 and Jos 18.4 I know that many Expositours do otherwise judge of those words Her children rise up c. as namely that hereby is intended that when her children grow up in age bodily stature wisdome and understanding or that when they rise to honour and preferment by means of the good education which she hath given them then they highly commend her both living and dead or else that they rise up by way of reverence and respect when they speak of her or to her But because the following words seem plainly to imply that her husband also doeth the same Her husband also to wit riseth up and he praiseth her and it cannot be properly said that the husband riseth up according to these later senses that are given of this phrase therefore I take the former expositions to be far the best However observable it is who they are that are here particularly said to have praised her to wit her husband and children Because they have reaped most good by her and because they have been most conversant with her in regard that she is one that keeps much within doors and there her businesse chiefly lyes therefore their praises were most to be regarded Vers 29. Many daughters have done vertuously but thou excellest them all This is the commendation given her by her husband and
againe all these things being ordered by the providence of God And so likewise the next clause A time to embrace and a time to refraine from or as it is in the Hebrew to be far from embracing may be meant of making up or breaking off marriages or of the different seasons that God sends to wit such wherein married persons and other deare friends may mutually rejoyce together and embrace one another and others againe when through alienation of affection sicknesse or other great sorrowes men are farre from embracing See 1 Cor. 7.5 Joel 2.16 Vers 6. A time to keep and a time to cast away To wit either through necessity as when men in a storme cast their goods overboard to save their lives see Jon. 1.5 or out of voluntary choice as when men do chearfully and bountifully give what they have for the reliefe of the poore see Psal 112.9 Eccles 11.2 or when men doe readily abandon any thing they enjoy rather then not keep faith and a good conscience see Heb. 10.34 Vers 7. A time to rent and a time to sew c. This may be understood as spoken figuratively of the Rents and Divisions that are often made in Kingdoms States and Churches and of making up such breaches againe or of rending men from the Church by Ecclesiastical censures and of reuniting them to the Church againe But I rather take it to be meant of mens rending their garments in times of great sorrow for which see the Note Gen. 37.29 and so of mending those garments againe And that the rather because the following clause A time to keep silence and a time to speake may very probably be taken in the same sense because in times of joy men are wont to use great freedome of speech and in times of great sorrow to keep silence according to those passages Lam. 2.10 The Elders of the daughter of Zion sit upon the ground and keep silence and Amos 5.13 Therefore the prudent shall keep silence in that time for it is an evil time See the Note also Job 2.13 Vers 8. A time to love and a time to hate That is A time to manifest our love and charity to men and a time to doe those things that proceed from the just hatred of sin and wickednesse see the Note Psal 139.21 Or rather A time wherein God doth those things which cause and encrease love and friendship amongst men and a time wherein those things are done which occasion great variance and hatred amongst men Vers 9. What profit hath he that worketh in that wherein he laboureth See the Note Chap. 1.3 It is as if he had said Seeing when men have done what they can all things must depend upon the determinate counsel of God and therefore they cannot help or hinder the vanity and volubility that is in the things of this world nor work out any happinesse to themselves therein therefore all anxious cares about these things are to no purpose they may keep men from reaping any comfort in those things God hath bestowed upon them but they can never frustrate what God hath determined and therefore they may endeavour that which they shall never be able to effect and seek after those things which they shall never come to enjoy or which if they doe come to enjoy them they shall quickly leave to others Vers 10. I have seen the travel which God hath given to the sonnes of men to be exercised in it Some would have this to be understood meerly of the labour of seeking the knowledge of all things as before Chap. 1.13 where we have in a manner the same words for which see the Note in that place But doubtlesse that which Solomon saith here is rather meant of the various and contrary imployments passions and events that are in the world Whereas it might be thought that it is meerly casual that things doe thus come to passe Solomon here assures us that all these things are of God it is God that hath given this travel unto men to wit of being imployed in different and contrary works and imployments and that with different and contrary events according as he hath fore-decreed And whereas againe it might be thought that if all labour be unprofitable and that because let men doe what they will they shall be able to effect nothing but according to what God hath foredetermined then men had as good sit still and doe nothing as to labour and travel to no purpose to this likewise Solomon answers that Gods will is that men should use all lawful endeavours in all things they desire to accomplish though Gods providence should work contrary to mens endeavours yet man in obedience to Gods command must doe what belongs to him to doe to be exercised in it that is that they may be exercised thereby and kept from idlenesse and pride c. and all the evil effects thereof or that they may imploy themselves in observing the providence of God in that variety of changes that is in all worldly things Vers 11. He hath made every thing beautifull in his time c. As if he should have said Though in regard of the great uncertainty of all humane endeavours and the various and contrary events of things there may seeme to be a great deale of disorder and confusion in those things that are done in the world at which men are apt to stumble and take offence yet this is because we are ignorant of the ends that God propounds to himselfe and are not able to put together all the pieces of his Providence nor to foresee the effects that he will at last produce and so cannot comprehend the wise contrivances of all his works for the truth is that if we once discover Gods ends and how he brings about that which he determined whether in regard of judgements that he executeth upon wicked men or the tryal that he makes of the faith and patience of his people or other such like holy designes we shall find that every thing even these things that seeme so full of confusion are in their season admirably beautiful and done in the most exact and comely order and that as in the first Creation there was nothing that God made that was not very good Gen 1.31 so in the works of his providence in governing the world there is nothing that God doth but it is exceeding beautiful in its season Though things seeme to happen never sâ— unexpectedly and crossely yet when the Lord hath performed his whole work as the Prophet speaketh Isa 10.12 and that we come to compare one thing with another we shall find that God hath ordered all things for the best even to admiration As the beauty of pictures and curious hangings and so likewise of the bodies of men aâ—iseth from the orderly mixing of divers and contrary colours so doth the beauty of Gods works of providence arise from his wise causing even of crosse and contrary events to work
thou shouldest so do And indeed then onely can we use the creatures with joy and comforts when we know that both our persons and works are well pleasing to God Vers 8. Let thy garments be alwayes white c. That is When ever in other regards it is fitting and seasonable let thy garments be cleane handsome and decent yea and when thy condition will allow it rich and gorgeous Yet because it is generally said that in ancient times in those Eastern Countries white garments were used as expressions of honour and dignity whence the royall apparrell wherewith Mordecaj was cloathed upon his advancement is said to have been of blue and white Esth 8.15 as likewise in times of feasting and rejoycing therefore this may be also literally meant of white garments And let thy head lack no oyntment that is anoint thy selfe plentifully with sweet and precious oyntments for this powring forth of oyntments upon the head was another thing which they used much at their times of feasting and rejoycing See the Note Psal 23.5 The meaning of the whole is this that the servants of God should take the comfort of the bounty of God towards them in the things of this life keeping themselves within the bounds of religion and piety and not out of a sordid disposition or any other evill humour deprive themselves of that chearfull content in the use of these blessings which God allowes them to enjoy Vers 9. Live joyfully with the wife whom thou lovest c. Therefore is the love of the husband here mentioned because it is indeed only the love of married persons that makes their cohabiting and conversing together comfortable to them As for those following words All the dayes of the life of thy vanity which he hath given thee under the Sunne all the dayes of thy vanity see the Note Chap. 6.12 It is true indeed that those words which he hath given thee under the Sun are by some understood to be meant of the wife who is indeed elswhere tearmed the gift of God Pro. 19.14 But if Solomon had intended this of the wife he would only have said which he hath given thee and not which he hath given thee under the Sun which is not a proper expression And therefore that clause is to be referred to the foregoing words All the dayes of the life of thy vanity which he hath given thee under the Sun because it is God alone that doth in this world lengthen out the dayes of mens lives to them and therefore concerning the dayes of mens lives the very same expression is used before Chap. 8.15 For that is thy portion in this life and in thy labour which thou takest under the Sun to wit this comfortable enjoying the good blessings of God of which he had spoken from the beginning of the seventh verse though some indeed think that mens living chearfully with their wives in the feare of God is here principally at least intended this being the best of comforts to men in all their troubles and travels and sorrowes here in this life But see the Notes Chap. 2.10 8.15 Vers 10. Whatsoever thy hand findeth to doe c. That is Whatsoever thine abilities can reach to do and which thou hast a faire occasion and opportunity to do if it be also a thing lawfull to be done do it with thy might that is do it carefully diligently vigorously and speedily with all the powers of thy soule and without any delay for that all this may be well intended by this expression Whatsoever thy hand findeth to doe is evident by other places where in the Original the like phrase is used as Lev. 12.8 Numb 6.21 1 Sam. 10.7 Gen. 16.6 Some conceive that the thing here injoyned is that men should with all possible zeale and diligence take all the opportunities they can to doe all the good they are able either in their generall or particular calling by way of being serviceable in their places to God or to their brethren and that this is enjoyned either 1. To cleare what was said in the foregoing verses from being mis-understood That it might not be thought that therein there was any encouragement given to a voluptuous life Solomon addes here that withall men must endeavour with all their might to do all the good that possibly they are able Or 2. as another meanes whereby men may come to live comfortably and happily And indeed when men are earnest and diligent to doe all the good they can as it is a meanes to prevent manifold crosses and miseries so also it yields a quiet and peaceable conscience which tends much to the happinesse and comfort of mens lives But the whole Context in this place sheweth that the advice here given is that men should freely and with all their might do whatever may lawfully be done whilst they live here in this world as occasion serves for their comfort and delight Having before instanced in those chiefe outward comforts of meat and cloaths and marriage he now addes this generall advice that in all other things wherein an opportunity was given for refreshing themselves in an honest way they should embrace it if it lay in their power and that because this present life is the only time for the enjoying of these comforts For saith he there is no work nor device nor knowledge nor wisdome in the grave whither thou goest to wit in regard of the things of this life He doth not deny the knowledge that is in the soules of men departed But he exhorteth men whilst they live freely to enjoy the commodities that are here given of God for the comfort of mens lives because in the grave or in the state of death whither men are continually going they can no more make any use of their skill or knowledge or wisdome for the doing of any good either to themselves or others And very observable indeed it is what kind of contentments and delights Solomon doth here advise men to enjoy namely not such as are bruitish and sensuall but such as arise from our honest labours and wherein we are guided by skill and wisdome and knowledge Vers 11. I returned and saw under the Sunne that the race is not to the swift nor the battel to the strong neither yet bread to the wise nor yet riches to men of understanding nor yet favour to men of skill c. This passage may be added to that which went before upon several respects for 1. It may be added as another vanity which upon farther observation of humane affaires Solomon had taken notice of to wit that the event and successe of men in their affaires and undertakings are not according to the abilities that are in men but quite contrary so that the lesse nimble in running doe many times winne the race c. Or 2. it may be taken as a farther discovery of that which he had said before ver 2. that all things come alike to all in that the
all the occasions of exceeding great joy which God should give unto his people after their great oppressions and troubles according to that which is said of the Jewes after their returne out of Babylon Psal 126.2 Then was our mouth filled with laughter and our tongue with singing or 2. the exceeding joy of the Gospel and so it may comprehend 1. the carolling of that heavenly Quire of the Angels at the birth of Christ and the first publishing of the Gospel Luk. 2.14 Glory to God in the highest on earth peace good will towards men 2. the preaching of the Gospel by the Ministers whom Christ hath set apart to that service which must needs be the sweetest of musick to the consciences of afflicted sinners when by their glad tydings they shall be assured of the pardon of their sinnes and of Gods love and favour whence are those expressions concerning the preachers of the Gospel Isa 52.7 8. How beautifull upon the mountaines are the feet of him that bringeth good tydings Thy watchmen shall lift up the voice with the voice together shall they sing And 3. the joy of the Saints by reason of the joyfull sound of the Gospel which shall cause them seasonably to sing forth praise unto God see Isa 24.14 Eph. 5.18 19. And the voice of the turtle is heard in our Land Because this bird appeares first as swallowes and other birds with us at the comming in of the Spring therefore is this also here added Now because the turtle is an usual hieroglyphick of solitarinesse and mourning therefore some Expositors hold that by the voice of the turtle is meant the preaching of the Doctrines of mourning for sin selfe deniall bearing the Crosse crucifying the old man and such like taught by Christ and his Ministers or particularly by the Baptist as the forerunner of Christ But because all the other expressions joyned with this the budding forth of flowers the singing of birds c. doe apparently signifie a time of joy therefore it seemes most probable that this must likewise be so understood And accordingly by the voice of the turtle may be meant 1. the preaching of the glad tydings of the Gospel of peace even that voice of our Saviours Mat. 11.28 Come unto me all ye that labour and are heavy laden and I will give you rest and that with respect to the turtles being an Embleme of peace or 2. the Churches praying to God or praising of God which may be called the voice of the turtle partly because the Church for her chastity and pure conjugal love to Christ may be fitly tearmed his turtle dove see the Note Psal 74.19 and partly because it is by the holy Ghost who appeared upon Christ in the likenesse of a dove Mat. 3.16 that the Church is acted both in her prayers and praises Or if there were any respect had in this expression to the mourning of the faithfull for sinne I conceive it must be upon this ground because if this voice of the turtle come once to be heard in a Land it is a most comfortable signe of neare approaching deliverance Vers 13. The fig-tree puttteth forth her green figs c. Because the fig-tree and the vine are two of the last trees that shoot forth in the spring therefore these are here mentioned in the last place their budding forth being a signe that the spring is now well come on as our Saviour expressely also saith of the fig-tree Mat. 24.32 When his branch is yet tender and putteth forth leaves ye know that summer iâ— nigh And because the fig-tree doth shoot forth her first green figs before or together with her first leaves whereas other trees doe for the most part first shoot forth blossomes and leaves and then afterward their severall fruit hence is the expression here used The fig-tree putteth forth her green figs. And so for the next words And the vines with the tender grape give a good smell that which seemes intended is that when the small little branches of the vines doe first shoot out the flowers thereof they yield a very pretty delightfull smell they give a good smell that is though they yield no extraordinary strong sent yet they send forth a very acceptable pleasant savour However that which is spiritually signified hereby is either 1. that both Jewes and Gentiles for the fig-tree may signifie the Church of the Jewes and the vines the severall Congregations of the Gentiles should upon the preaching of the Gospel betimes come in to Christ and should be adorned with variety of graces and bring forth the severall fruits of new obedience which should yield a sweet savour being acceptable to God thorough Jesus Christ or 2. that God would blesse his Church after the winter of her low estate with peace the severall sweet blessings of peace as indeed a comfortable quiet condition is often promised the people of God under this phrase of their sitting under their vines and under their fig trees as in Mica 4.4 and elswhere And then againe in the figurative expressions here used very observable it is 1. that the people of God are here compared to fig-trees and vines which usually bring forth in greatest plenty and whose fruit is counted the sweetest of all fruits to shew that Christians should bring forth fruit in great abundance and that their obedience is very pleasing to God Hos 9.10 And 2. that Christ doth not despise but makes precious account of the first buddings of grace in young Christians though far from that maturity and ripenesse that afterwards he will expect from them Arise my love my faire one and come away See the Note on these words before ver 10. The repeating of them againe implyes 1. the weightinesse of that which the Church is here pressed to doe 2. With what speed she is required to doe it even presently without any delay see Gen. 41.32 3. Our dulnesse and sluggishnesse that must be so often pressed unto it and 4. the exceeding love and mercy of Christ in being so urgent with her in that which was meerly for her good Vers 14. O my dove that art in the clefts of the rock in the secret places of the staires The staires here intended are I conceive the craggy places in rocks which have the appearance of steps or staires for men to climb up so that by the clefts of the rock and the secret places of the staires the same thing is meant to wit those holes and hollow places in high steep rocks wherein doves are wont to build their neasts for the greater safety and to hide themselves Some conceive that because the Spouse might keep in notwithstanding she had been so earnestly invited to come forth out of feare of being hardly used by the shepheards therefore her Beloved doth here againe desire her to come forth in the confidence of his presence and protection that so he might delight himselfe with seeing her and conferring with her However in the
the words of Christ commanding the breathings of his Spirit upon his garden the Church But seeing in the last clause of this verse it is unquestionable that the Church speaks Let my beloved come into his garden c. neither is there indeed any impropriety of speech in it that the Church speaking of her self should use these tearms my garden for by reason of the union that is betwixt Christ and his Spouse what belongs to one must needs belong also to the other I see not why this first branch of the verse may not also be taken as the words of the Spouse Awake O Northwind and come thou South blow upon my garden that is oh that all possible occasions might be given to make known to my beloved what ever might allure and draw his affections to me And understanding it spiritually of the Church it is as if she had said Since my Lord is pleased to tearm me a garden oh that he would by his holy Spirit breath upon me with quickning efficacy that the spices thereof may flow out that is that the gifts and graces he hath conferred upon me may be stirred up and quickned that they may spring and grow up and bring forth fruit abundantly and that the sweet savour thereof may be spread abroad to the delight of my Lord and others The working of Gods Spirit upon the hearts of men is often compared in the Scripture to the blowing of the wind see Ezek. 37.9 Joh. 3.8 and thence it was that Act. 2.2 the Spirit descended upon the Apostles in the sound of a sudden and a rushing wind and that 1. Because it blows freely when and where and how it pleaseth even as the wind doth which no creature can raise or restrain The wind bloweth where it listeth saith our Saviour Joh. 3.8 so is every one that is born of the Spirit 2. Because as the wind it works quickningly vitally refreshingly opening the heart awakening the affections chearing the soul and making Gods people fruitfull in good works 3. Because as the wind blows many times with mighty force so that nothing almost can stand before it so doth the Spirit work with unresistable power upon the hearts and consciences of men 4. Because it is as the wind of a cooling nature allaying the heat and extremity of all our temptations and afflictions and 5. Because it is of a purging nature purging away the corruptions of mens hearts as the wind doth the air of noysom vapours Now in desiring the holy Inspirations of Gods Spirit the Church cals both upon the Northwind to awake that is to rise and the Southwind to come and blow upon her garden 1. Because as both the Northern and Southern winds are usefull for gardens the one to purge and cool the air in extreamity of heat and by dispelling the clouds to bring fair weather and the other to warm and water the earth with sweet and refreshing showers so the Spirit doth by contrary operations further the work of grace in the souls of his people sometimes refreshing the scorched soul with a sweet breath of comfort and sometimes enflaming it with heat and fervency of zeal sometimes it rouseth men by sharp and piercing terrors of wrath death and judgements and softneth hearts hardened in sin and sometimes it cheareth them again with promises and comforts and 2. Because she desired that by the manifold operations of Gods Spirit the sweet savour of her graces and good works might be spread abroad every way so that Christ might in every regard take delight in her even as the blowing of the wind from several quarters doth carry the sent of the spices in a garden to all that come neare it on every side Let my beloved come into his garden c. That is Let him manifest his favourable presence in me more and more and still and still take delight in me As if she had said My beloved did ere-while invite me into his garden his mountaine of myrrhe c. see the Notes above ver 6. 8. but rather let him come and dwell in me for even here he hath a garden too and eate his pleasant fruits that is let him accept of and delight in let him be honoured and glorified by the graces and good workes which by his Spirit he hath wrought in me for she calleth her selfe his garden and all her graces and holy conversation his pleasant fruits because he it is that plants the Church and makes her fruitfull see Isa 5.7 26.12 Joh. 15.4 5. and because the faithfull consecrate themselves and all that they are and can doe wholy to Christ even to him alone CHAP. V. Vers 1. I Am come into my garden my Sister my Spouse c. See the Note Chap. 4.10 This may be taken as Christs assent or his making knowne that he had assented to his Churches request expressed in the close of the foregoing Chapter Let my beloved come into his garden concerning which see the Note there It is as if he had said Though thou questionest my favourable presence yet I am and have been long since in thee and with thee But yee there is another Exposition given by some very good Expositors which seemes to me very probable which is that Christ doth here give a reason why he could not come to her as she desired namely because he was ascended into his garden in heaven which was his chiefe garden and paradice of pleasure and wherein he was to abide till their marriage-day was come so covertly againe pressing her as he had before Chap. 4.6 that she should rather prepare to come to him into his garden there I have gathered my myrrhe with my spice I have eaten my honey-comb with my honey I have drunk my wine with my milk As if he had said I have not only gathered the sweet fruits of thy garden My myrrhe c. for which see the Note Chap. 1.13 but I have also eaten of the feast thou hadst there provided for me and observable it is how Pastorall-like the dainties here mentioned are such as Country damosels are wont to provide for their lovers honey-combes and wine and milk And what is meant by Christs feeding on these dainties and why he calls them his honey-comb and honey c. we see in the Note upon the last clause of the foregoing Chapter Let my beloved come into his garden and eate his pleasant fruits The graces and services of the faithfull are to Christ as sweet as honey and wine and milk But then againe according to what is said in the foregoing Note some understand this with reference to his garden or Paradice in heaven I have gathered my myrrhe with my spice I have eaten my honey with my honey-comb c. that is pure honey even fresh in the honey-comb meaning thereby that he was delighting himselfe in the praises and services of his holy Angels and glorified Saints and in those transcendent joyes and pleasures which there