either was in Idumea or bordered upon it See Ier. 49.7 Amos 1.11 12. Obad. 8.9 and that the place of his dwelling is thus expressed as a proof of his singular piety in that though he were not of the seed of Abraham but lived amongst those nations that were much degenerated from the piety of the holy Patriarchs yet he was a man of eminent holinesse and righteousnesse For the time when he lived that likewise is uncertain yet it is most likely that he lived in the daies of the Patriarks before Moses 1. because in his time it seems Religion was not wholly decayed amongst those Eastern nations nor was the true God only worshipped as yet amongst Abrahams posterity 2. because he lived after his afflictions were ended 140 years Chap. 42.16 and by that which is said of his first children it is evident that they were house keepers and therefore that he was of good years before he was afflicted whereas after the age of the Patriarks men seldome lived so long Psal 90.10 3. Because after the giving of the law it was not lawfull to sacrifice save in the place which God had chosen the tabernacle and temple whereas we see ver 5. that Iob sacrificed in the land of Uz. and 4 Because there is not the least mention in this book of any thing concerning the common-wealth of Israel or of any of the glorious works that God wrought for them in Egypt the wildernesse or the land of Canaan which we can hardly say of any book of Scripture besides because they were written after Moses However that in after times the story and name of Iob was famous amongst the Iews is evident Ezek 14.14 Though these three men Noah Daniel and Iob were in it they should deliver but their own souls And that man was perfect and upright c. to wit therefore perfect because upright or he was a man of a sincere heart and just conversation His eminent piety is here first related because this is one of those things which chiefly in this history is recommended to our observation that being a man of such rare piety he notwithstanding underwent such heavy afflictions Vers 3. His substance also was seven thousand sheep c. The great wealth of Iob is thus particularly expressed both because this added much to his commendation that he was not corrupted with his prosperity and wealth as most men are and likewise because his patience was herein the more to be admired that being spoyled of so great riches he bore it as quietly as if it had been a matter of nothing which he had lost So that this man was the greatest of all the men in the East that is in wealth honour credit and esteem yet the comparison must be understood with reference to others of the same quality and condition for that he should be a King as some conceive yea the greatest King in those parts of the world is altogether improbable and his own words of himself do plainly import the contrary Chap. 29.25 I chose out their way and sate chief and dwelt as a King in the army c. Vers 4. And his sons went and feasted in their houses every one his day c. That is his sons used ever and anon to feast one another each one in his day though not for seven daies together without intermission for it is said that each of them sent and invited their sisters to be with them And this is expressed 1 Because it was the occasion of that miserable end that befell his children ver 18 19. when being met together in their eldest brothers house according to their custome the house fell upon them 2. To shew how lovingly they agreed and lived together this being doubtlesse a great aggravation of his grief when tydings were brought him of their sudden death 3. To prove the singular piety of this man so sorely afterward afflicted by this particular of his sollicitous care for his children when they were feasting together Vers 5. And it was so when the daies of their feasting were gone about that Iob sent and sanctified them c. That is he sent and appointed them to sanctifie and prepare themselves for the sacrifices which the next morning he meant to offer up to God in their behalf and this they were to do partly by such outward rites of purifying as were used in those times partly by spirituall means as by holy meditations prayer mortification repentance c. For Iob said It may be that my sons have sinned and cursed God in their hearts That is it being so usuall with men in times of feasting to forget themselves and many severall waies to sin against God thus it may well be it hath been with my children perhaps by some more hainous sin they have provoked God to anger against them and that out of some secret prophanesse and contempt of God in their hearts which because it tends to the vilifâ—ing and dishonouring of God is indeed no better then a cursing of God in their hearts This I conceive is the meaning of those words as not judging it so probable either that Iob made a doubt whether his sons had in the least degree swerved from the rule of Gods law or that he suspected in them the horrid sin of direct blaspheming and cursing of God no not in their hearts Thus did Iob continually That is so often as his sons did thus feast one another each in his course which it seems they did frequently Vers 6. Now there was a day when the sons of God c. By the sons of God here are meant the holy Angels as again chap. 38.7 who are so called first because they do in a speciall manner bear in themselves the image of God to wit in their singular wisedome and knowledge their unspotted purity and holinesse their admirable power and might and in the majesty and glory of their spirituall essence 2. Because all these excellencies wherewith they are endued they have them from God the fountain from whence they flow in regard whereof when they stand before God they are as so many beams of his inaccessible light 3. Because they serve God as sons their father with all chearfulnesse and willingnesse and 4. Because as sons they are alwaies in Gods presence and see his face and of these it is said that on a certain day they came and presented themselves before the Lord Satan being also amongst them c. Which must not be literally understood as if God had certaine dayes wherein he called together the Angels to attend him for the holy Angels are continually in his presence Mat 18.10 Take heed that ye despise not one of these little ones for I say unto you that in heaven their Angels do alwaies behold the face of my Father Or as if any such speeches passed betwixt God and the Devil as here are recorded It is only a figurative expression of this truth that both the good and evil
in the Scripture and the idol-gods which the Israelites were forbidden to worship are called strange gods yet I rather think it is meant here of a whorish wife and that because that suits best with the words in the following verse which forsaketh the guide of her youth and forgetteth the covenant of her God such a one may best be called the strange woman because she is not the adulterers wife but another mans and therefore ought to be held as a stranger to any other which is also intended in the following clause even from the stranger which flattereth with her words Only we must know 1. that because the Hebrew word here translated the stranger doth as some conceive most properly signify an alien a woman of a forreign nation therefore some think that the common whore is so called because if any such were through abuse or toleration suffered amongst the Israelites contrary to that expresse law Deut. 23.17 they were looked upon as heathens excommunicate persons and others hold that the adulteresse is so called because she had alienated her self from God his people by her filthy conversation or because it was as unlawfull for a man to goe in to such a one as it was for the Israelites of old to marry with the daughters of Canaan 2. that though the adulteresse is wont to flatter her husband the better to hide her sin yet here Solomon speaks of the flatteries wherewith she enticeth other men to commit folly with her alledging this as the excellency of wisedome that it will preserve a man from the flatteries of such harlots Vers 17. Which forsaketh the guide of her youth c. Should we understand the foregoing verse of the unmarried whore then by the guide of her youth might be meant her father or any other guardian or governour under whom she had been brought up accordingly likewise the following clause and forgetteth the covenant of her God might be understood of the law of God or the covenant whereby all Gods people stand engaged to God not to commit any such abomination as whoredome is But doubtlesse Solomon speaks here of the adulteresse and accordingly by the guide of her youth is meant her husband to whom she was married in her youth as one she took to be her head and guide even as the same title is given to God in relation to his spouse the Church Jer. 3.4 Wilt thou not from this time cry unto me My father thou art the guide of my youth and it is of her breaking the marriage covenant whereof God is the authour witnesse that the following clause is meant and forgetteth the covenant of her God And this I conceive is here added to render such adulteresses the more abominable to shew how little cause there is why any man should be moved with such a womans flatteries that hath been already so perfidious not only to her husband to whom she was married in her youth when the love of women to their husbands useth to be most fervent from whom consequently she hath received many expressions of love and kindnesse but also to the Lord himself before whom she had solemnly promised to be faithfull to her husband Vers 18. For her house enclineth unto death c. Though it be most true that the whoredomes and adulteries of women do bring upon themselves without repentance certain destruction yet that this is not here as some would have it at least principally intended is evident because this is added to shew how great the benefit is that wisedome delivers men from the strange woman as was said before vers 16. For saith Solomon her house enclineth to death that is the very being with her in her house or the frequenting of her house is infectious and deadly and tends to the utter ruine of men both in regard of temporall and eternall death and her paths unto the dead that is the way that leads to her house or the wicked courses wherein she brings men to live that follow her and converse with her are the sure way to destruction The summe therefore of these words is this that adultery is the way to death not only eternall but temporall here in this world to wit both in regard that lust doth usually wast the vital powers and shortens mens lives sometimes they die of filthy diseases contracted by their uncleannesse and also in regard they are often cut off either by the rage of the jealous husband or by the sword of the magistrate or by some quarrels arising amongst those that are rivals in the love of these harlots or by some other way of divine wrath as usually by the Lords suffering them to fall into other sins that bring them to the gallows see Heb. 13.4 As for the phrases here used that her house enclineth unto death and her paths unto the dead they import as much as if it had been said either that her house is even bending and sinking ready to fall upon the heads of those that are there implying that both she and those that keep her company are continually in danger of utter ruine or else that her house is in the way that leads down-hill to death and eternall destruction or that the way to her house carries men down headlong to utter ruine Vers 19. None that goe unto her c. That is say some Expositours that lye with her according to that Isa 8.3 And I went unto the prophetesse and she conceived c. But I rather take it thus None that goe unto her that is that keep her company converse with her return again that is do ever get out of her power and leave this sin and turn to the Lord by unfeigned repentance no more then dead men of whom he had spoken in the foregoing verse do ever return from the grave or hell neither take they hold of the paths of life that is neither do they reform themselves or betake themselves to live a holy spirituall life that they may be saved though upon some sudden motions they may sometimes seem to catch at the paths of life yet they do not seriously constantly lay hold on them Indeed because it cannot truly be said that none that are insnared with harlots do ever repent turn to the Lord therefore I take it to be an hyperbolicall comparative expression none that goe unto her return again that is few or none of them none to speak of according to that Isa 64.7 there is none that calleth upon thy name that stirreth up himself to take hold of thee that is none in a manner And upon this account because whoremongers adulterers do so seldome return to the Lord by repentance in allusion thereto the same is said concerning the idolatrous Israelites Hos 5.4 They will not frame their doings to turn unto their God for the spirit of whoredome is in the midst of them Vers 21. For the upright shall dwell in
now added But I rather conceive that the drift of this expression is only to shew that having spoken before of several vanities whereto men in this life are subject and having in the close thereof shewed how men should remedy this by living comfortably and contentedly in all conditions he now betook himselfe to consider of other vanities Or that having spoken before of oppression and injustice Chap. 3.16 he now returned againe to consider of this vanity yet further thereby to shew how hard a thing it is to live contentedly as was advised in the close of the foregoing Chapter And the difference may be conceived to be this that before he spake only of the oppression that he found in seats of Justice but here now he speaks more generally of all the oppressions that are done not only amongst Magistrates but also amongst all other sorts of people And behold the teares of such as were oppressed and they had no comforter that is no body that did either afford them any help or that did so much as speak comfortâ—bly to them to wit either because they durst not doe it or because through hard-heartednesse and inhumanity they would not doe it And on the side of their oppressors there was power to wit in that they were men of might themselves and had many potent friends to side with them but they had no comforter which is againe repeated thereby to imply how great an aggravation of their misery this was or else with reference to the foregoing clause to shew how sad their condition was in regard of this circumstance that though they were altogether unable to defend themselves against their oppressors yet no body did compassionate their condition and afford them any comfort But however the drift of Solomon in mentioning this is to shew the vanity and misery that men in this life are subject to not only in regard of such as are thus oppressed but also in regard of others that must needs be troubled and afflicted at least if they be men that love Justice and feare God to see so much injustice and confusion in the world as we may more plainly see by that which followeth Vers 2. Wherefore I praised the dead which are already dead more then the living which are yet alive Either this must be taken as spoken by Solomon according to the judgement of flesh and blood because great miseries and oppressions make men weary of life and desirous to dye Or else as spoken with reference only to the sufferings of this life to wit that the dead are in a better condition then the living in this regard that the dead are out of danger of the misery and sorrow to which those that live here are continually subject for otherwise there is no question to be made but that life considered simply in it selfe is better then death and that to live though under great oppressions and miseries may be in many regards better then death seeing so living men may both by patient suffering and wel-doing bring much glory to God and doe much good to their brethren But what is intended by these expressions The dead which are already dead and the living which are yet alive I answer that the drift of these expressions may be only to imply the cause of this assertion to wit that the dead are in a better condition then the living because they are dead and so are not lyable to such oppressions and sorrowes and the living are in a worse estate because living they must needs be subject to these miseries Or rather by the dead which are already dead may be meant those that are quite dead and are thereby distinguished from those that may be said to be dead men only in regard of mortality or in regard of their being in any desperate condition out of which there seems to be no hope of recovery whence is that of the Prophet concerning the Jewes in Babylon Isa 26.19 Thy dead men shall live together with my dead body shall they arise Or that are continually dying under the hands of cruel oppressors that are still devouring them and as it were eating them alive according to that Mic. 3.3 They eate the flesh of my people and slay their skin from off them and they break their bones and chop them in pieces as for the pot and as flesh within the Caldron And by the living which are yet alive are meant those that by reason of their oppressors live in such a languishing condition that all that can be said of them is that they are yet alive and are not quite dead And so that which Solomon aimes at in the Emphasis of these expressions seemes to be this that those that are quite dead are happier then those that alwayes live a dying life because of the cruelty of their oppressors Vers 3. Yea better is he then both they which hath not yet been c. To wit in regard of this that he neither doth feele nor ever hath felt any misery But this also must be taken as spoken according to the judgement of sense and meerly with relation to the miseries that men in this life are liable to Doubtlesse not to have been cannot simply be preferred before a mans being in this life though herein he undergoe many sore afflictions and sorrowes and that because if men live in the feare of God their advancing Gods glory hereby their enjoying Gods favour and the hope they have of eternall happinesse may well overbalance all their misery But now if we compare the man yet unborne with him that lives meerly with respect to a suffering condition then unquestionably it is not so ill not to be at all as to live miserably especially to be miserable as wicked men are sometimes here but alwayes when they come to be cast into hell which is that our Saviour said of Judas that betrayed him Matth. 26.24 It had been good for that man if he had not been borne As for the following words Who hath not seen the evill work that is done under the Sunne therein the reason is given why the man that never was in the world is better then both he that lives under oppression and he that is dead and so is freed from all such miseries namely because such a one hath never seen the evill work that is done under the Sunne which may be meant not only of never undergoing the evill of any such oppressions for to see evill is often put in the Scripture phrase for suffering evill but also of never being afflicted with seeing such confusion and oppression in the world Vers 4. Againe I considered all travel and every right work c. That is all that is done by men with much industry and labour and with much exactnesse of skill and cunning and ingenuous invention all vertuous and commendable enterprizes all noble endeavours after eminency in any kind whatsoever that for this a man is envied of his neighbour that is of
here attain to this eternall blisse in the life that is to come which is indeed that happinesse that can only fully satisfie mens immortal souls and perfectly free them from the feare of death and all other miseries they are liable to that is by fearing God and keeping his commandments and to the end they may be very serious herein by thinking often of death and judgement This is that I say to which Solomon in the next place passeth And accordingly first to make way thereto in this verse he premiseth that it is indeed a very comfortable and delightful thing to enjoy the benefits of this present life especially when men have learnt to free themselves from the vanities here below according to the directions formerly given And then in the next he proceeds to shew that though life be thus sweet yet they must remember that this life will have an end and death and judgement will follow and that therefore they cannot be compleatly happy unlesse by the due consideration of this they provide to secure unto themselves that happinesse which is to follow after this life is ended Vers 8. But if a man live many yeares and rejoyce in them all c. As if he should have said Suppose this should be so which is indeed very unlikely yet let him remember the dayes of darkness that is of death and the grave for it is opposed to the light and the beholding of the Sun mentioned in the foregoing verse for they shall be many that is truly many indeed many more then the dayes of the man that liveth longest can be because in the grave the house of darknesse the dead must continue till the day of the generall resurrection and if men dye in their sinnes they must continue in outer darknesse unto all eternity All that cometh is vanity that is This sheweth that all men that come into the world and all that befalls men here in this world is no better then meer vanity because they must all passe away man must dye and no man knoweth how little a while his life and prosperity shall continue So that the drift of the whole verse is to shew that though men live never so long and in never so great prosperity yet it is meer folly over much to delight herein because these things will not last alwayes the dayes of darknesse will come and when they come then it will be seen how vaine and transitory this life and the pleasures thereof were yea if men would seriously think of those dayes comparing them with the short time of mans abode here they must needs yield that this life and the delights thereof are meer vanity and even as nothing Vers 9. Rejoyce O young man in thy youth and let thy heart cheare thee in the dayes of thy youth c. Because young men are most apt only to mind the pleasures of this present life and to put off the thoughts of death unto old age therefore Solomon gives this warning particularly to them Some conceive that this is spoken by way of serious advice Rejoyce O young man c. As if he had said I would not restraine thee from the lawfull delights and comforts of thy youth Be joyfull and live chearfully so thou doest it with moderation and sobriety as still remembring thy latter end and the judgement that will follow But rather this is spoken ironically by way of scorne and derision as indeed many expressions of that kind we find elswhere in the Scripture as 1 Kings 18.27 22.15 Matth. 26.45 As if he had said Thou hast heard that the dayes of mans living here are nothing in comparison of the dayes of darknesse that will follow Now if thou wilt not be admonished hereby but hereupon resolvest that because thou must dye therefore thou wilt take thy fill of pleasure whilst thou livest Doe so take thy course live as young men use to doe in all jollity and pleasure and walk in the wayes of thy heart and in the sight of thine eyes that is Doe what ever thou hast a mind and desire to doe follow after every thing thou seest and is pleasing in thine eyes deny not thy selfe any thing which thine heart can desire or thine eyes look after see the Note Chap. 2.10 but know thou that is be thou unquestionably assured of this that for all these things that is for thy mis-spent youth and all those vaine and sinfull courses wherein now thou takest such content and delight God will bring thee into judgement that is Dye thou must thou knowest not how soon and after death God will bring thee whether thou wilt or no to stand before his tribunall at the last great day of judgement there to answer for all that thou hast done and to receive the just reward of all thine evill wayes and there will be no avoyding it Vers 10. Therefore remove sorrow from thy heart c. Or as it is in the margin of our Bibles remove anger from thy heart and then the warning is that young men should beware of rash and unadvised anger because young men are naturally thorough heate of blood prone to be furious herein and violent upon revenge and especially of being enraged against those that reprove them and would take them off from their sinfull pleasures yea and under this all other sinfull passions and perturbations of mind may be comprehended But if we reade it as it is in our Translation Therefore remove sorrow from thy heart then the advice is that young men should avoyd all sinnes and sinfull pleasures which though they may be pleasing for a time yet they will stirre up Gods indignation against them and so will at last overwhelm their hearts with sorrow And put away evill from thy flesh that is abandon all fleshly lusts and pleasures let not the members of thy body be imployed as weapons of unrighteousnesse in the service of sin And so as in the former clause the inward distempers of the heart so here likewise the sinnes of the outward man are forbidden Or avoyd those sinfull pleasures which will at last wast thy strength and ruine thy body or bring the wrath of God upon thee For childhood and youth are vanity that is foolish violently carried after pleasures that end in destruction and subject to many corruptions and besides that age doth soone vanish and passe away CHAP. XII Vers 1. REmember now thy Creator in the dayes of thy youth c. Having in the latter end of the foregoing Chapter diswaded young men from youthful lusts here he exhorts them to a constant fixing of their minds upon God as a powerful means not onely to restrain them from evil but also to quicken them in the doing of that which God requires of them and the argument that he useth to presse them hereto is covertly couched in those words thy Creator for 1. Because God made us and we received our being from him and so are
tydings must needs presently fall upon him with their full weight Vers 16. While he was yet speaking there came also another The immediate report of these ill tydings one in the neck of another which is here noted as also again vers 17 and 18 was purposely no doubt effected by Satan that he might not have any breathing time any leasure to call to mind any thought that might support him or allay any whit the bitternesse of the former sorrow The fire of God is fallen from heaven c. That is a strange and extraordinary lightening from heaven hath consumed them And remarkable is the cunning of Satan who destroyed not these as he did the other by making use of wicked men but by fire from heaven that for his greater astonishment Iob might the more assuredly believe that not men only but even God himself did fight against him and so might not fly to God for comfort but rather in the vexation of his spirit might blaspheme God Vers 18. Thy sons and thy daughters were eating and drinking c. This message was by the cunning of Satan reserved to the last place because the tydings of the losse of his goods would not have been so terrible had he known of his childrens death to whom he hoped to have left them and indeed when a man lies under a great affliction a lesse is not minded and 2. Because when he was already sorely distressed with the former sad tydings he would be the more unable to bear this dolefull message and the more likely to sink down under it and break forth into impatience and blasphemy against God Vers 19. There came a great wind from the wildernesse and smote the four corners of the house c. Either this must be meant of a whirlwind that did together strike the four corners of the house or else the wind from the wildernesse did with its violence shake the four corners of the house so that at length the house fell upon them Vers 20. Then Iob arose and rent his mantle c. That is having hitherto sat still and heard these sad tydings now he presently arose as one that yet sunk not under these afflictions and rent his mantle and shaved his head c. And this he did partly that he might moderately bewail these afflictions and specially the death of his children and partly thereby to testify his deep humiliation under the hand of God with repentance for all his sins to which some adde also that he did it out of detestation of those blasphemous temptations which Satan at this time did suggest to him As for these outward rites of rending their garments and shaving their heads which they used in those times and countries for the first see the note Gen. 37.29 and for the second the shaving of the head that this also was used in times of great affliction and sorrow of mind is evident in those places Isa 22.12 In that day did the Lord God of hosts call to weeping and to mourning and to baldnesse and Ier. 7.29 Cut off thine hair O Ierusalem and cast it away and take up a lamentation And then doubtlesse it was used to signify that their condition was such that they had good cause to lay by all ornaments whatsoever hair being given for comelinesse and ornament Vers 21. Naked came I out of my mothers womb and naked shall I return thither Some expositours conceive that the word thither in this clause is not used in reference to his mothers womb but in reference to the earth and that because when he spake these words by way of adoration he cast or bowed down his body to the earth as it is in the former verse Others conceive it is the earth which Iob here calls his mothers womb and that because the earth is the common mother of us all since out of it in Adam we were all taken Gen. 2.19 But last of all others and with better reason acknowledge that Iob means indeed his mothers womb in the first clause and then in the next clause adds that he shall naked return thither only in reference to a returning to an estate like that of his mothers womb to wit that as there he was shut up naked in the streights and darknesse of earth so David calls his mothers womb Psal 139.15 I was made in secret and curiously wrought in the lowest parts of the earth waiting thence to be delivered in due time so he should be again shut up naked in the bowels of the earth the grave as seed sown in the ground waiting for a resurrection to a better life However the drift of these words was doubtlesse to shew that if God should strip him of all he enjoyed he should have no cause to complain both because he brought not these things into the world with him God had given them and might when he pleased take them away and because they were given as temporall blessings which he could not hope alwaies to enjoy but must part with them at the time of his death For we brought nothing into this world and it is certain we can carry nothing out 1 Tim. 6.7 Vers 21. Blessed be the name of the Lord. So far was Satan disappointed of his hopes that in stead of cursing God Iob blessed him both for suffering him to enjoy his good blessings so long and for his present afflictions wherein he knew the Lord might shew his goodnesse and mercy to him as well as in his former bounty and this doubtlesse did more deeply wound Satan then all Iobs afflictions had wounded him Vers 22. In all this Iob sinned not That is in all this that Iob spake and did there was not any thing that was materially sinfull No man can do any one act that is purely pure free from the least stain or tincture of sin Who can bring a clean thing out of that which is unclean chap. 14.4 But there is a great deal of difference between a sinfull action and sin in an action Satan had said that Iob would curse God but when it came to proof there was no such thing he neither spake nor did any thing that was materially evil CHAP. II. Vers 1. AGain there was a day c. See chap. â— vers 6. How long it was after those former losses ere God gave Satan liberty to afflict him in his body we cannot say only it is probable that there was such a distance of time between these two afflictions as might serve for a full discovery of Iobs Spirit under the first Vers 2. From going to and fro in the earth See chap. 1. vers 7 Vers 3. Hast thou considered my servant Iob See chap. 1. vers 8. And still he holdeth fast his integrity This is added to imply that God is in a speciall manner glorified and Satan confounded by the Saints perseverance in piety in the time of affliction for hence the Lord is here set forth as it were triumphing in this
for God and for the defence of his justice Now this Iob chargeth upon his friends because under a pretence of pleading for God they accused Iob to be a wicked man though they had long experience of him and knew to the contrary and because they affirmed that God were not just if he should so severely punish a righteous man which was indeed dishonourable to God as if God might not justly correct the most innocent man or do with his own creatures what seemed good in his own eyes Will you speak wickedly for God c. as if he should have said can you judge it right to patronise Gods cause with lies Hath he need of any such defence or do you think he will like it that you should plead his cause in such a manner Vers 8. Will ye accept his person c. That is will you as by way of gratifying God speak that for him which you in your own consciences know is not right and true as those doe that accept the persons of great men and so not regarding the cause but the person will speak any thing in favour of them though they know it to be never so false And to the same sense we must understand the next clause will ye contend for God that is will you thus contend and wrangle for God against that which you know to be just and right To contend for the glory of God in a right manner is exceeding commendable but that which Iob upbraids his friends with in these words is that they should think as it were to doe God a pleasure by speaking that which was false in his defence Vers 9. Is it good that he should search you out c. As if he had said you can-cannot be ignorant that God knows all that is in your hearts more exactly then men can know any thing which with greatest diligence they search into so that how zealous soever you seem for God and how cunningly soever you frame your accusations against me if that you have spoken have proceeded more from corrupt passion then true zeal more from a desire to conquer then to comfort me if you deal not candidly and sincerely with me if you charge me with that which in your consciences you know is not true and that as it were to collogue and curry favour with him or if you do indeed think in your hearts that God is unjust if he punisheth the righteous God will find this out and can you think that this will be any advantage to you Take heed you cannot mock and deceive God as one man mocketh and deceiveth another Vers 10. He will surely reproove you if ye do escretly accept persons If you unjustly accuse me that thereby you may seem to gratifie God though you doe this never so secretly and cunningly under a pretence of maintaining his justice he he will reproove you and punish you for it though from men this may be concealed God will discover it and make you smart for it Vers 11. Shall not his excellency make you afraid c. That is shall not the majesty of God scare you from thinking to deal with God as you would deal with a man as your selves Vers 12. Your remembrances are like unto ashes your bodies to bodies of clay By their remembrances may be meant either particularly their fame and memoriall after their death or else more generally whatever was excellent and worthy to be remembred concerning them as their great honour power wealth their high esteem and the memorable acts they had done whilst they lived So that this is doubtlesse added as a reason of that he had said in the foregoing words that the majesty of God might well scare them from thinking to deal with God as they had done to wit because of their base and despicable condition in regard of that transcendent excellency that was in God Your remembrances are like unto ashes your bodies to bodies of clay As if he should have said how dare such vile and contemptible creatures as you are in whom all that is most memorable shall come to nothing as ashes that are scattered with a puffe of wind and are seen no more even your very bodies no better then earthen pots or heaps of clay how dare you speak of God as you have done Consider your condition what you are in comparison of God and you will see your folly in thinking to come in with your lies to help him as it were at a dead lift The expression is much like that chap. 4.19 concerning which see the Note there Some indeed understand this to have been spoken as by way of threatning to wit that because they had spoken so rashly and reproachfully of God both themselves and their memoriall should utterly perish and come to nothing even as when ashes the only memoriall of wood burnt are blown away and so are as if they had never been nor could there an apter punishment be threatned to proud men that are so ambitious to have their names had in remembrance when they are gone But the first exposition agreeth best with that which went before and that which follows after Vers 13. Let me alone that I may speak and let come on me what will Some think that Iob only intended hereby that he was resolved to speak however his friends took it or what censure soever they should passe upon him But it may better be referred to the determination of God Iobs friends had advised him to forbear those speeches he had used as out of compassion to him least he should provoke God to lay his hand yet more heavily upon him He desires therefore here that not taking thought in this kind for him they would give him free liberty to plead his cause with God and then let God doe to him what he pleased Yet this he speaks not in a desperate manner as not caring what became of him but as out of assurance of Gods fatherly love as is evident in that which follows vers 15. Vers 14. Wherefore do I take my flesh in my teeth and put my life in mine hand Because when a man is sollicitous to keep a thing safe he will carry it in his hand and will scarce let it goe out of his hand upon any occasion therefore putting the life in the hand is interpreted by some for a sollicitous care of life As if he had said wherefore do I keep my life so close as if I were loth to part with it what need I take so much care for my life since if I loose my life I know it shall be well with me If God slay me I will trust in him But rather on the contrary putting the life into the hand may note a mans readinesse to die And so here Iob might say that he put his life in his hand either because he was in a manner a dying man ready every moment as I may say to lay down his life or else because he was
used to expresse mans dying and the order of them there is some difficulty Some conceive that in the first words But man dieth and wasteth away by mans dying is meant the same that is afterwards tearmed giving up the ghost and then by wasting away is meant either his wasting away by sicknesse and if so then there is an hysteron proteron in the words as if he had said Man dieth being wasted away with sicknesse or else rather his wasting away by death as if he had said man dieth and then consumes and rots away But others take dying and wasting away in the first clause to be but preparatories and antecedents to mans giving up the ghost which the particle yea seems to confirm man dieth and wasteth away that is man decayeth and wasteth away by degrees death creeping upon him daily by little and little yea at last man giveth up the ghost and then where is he Vers 11. As the waters fail from the sea and the flood decayeth and dryeth up By the sea here may be meant any great confluence of waters for such are usually in the Scriptures called seas as for instance that which is called the lake of Genesareth Luke 5.1 is also called the sea of Tiberias Ioh. 21.1 But however the greatest difficulty here is what is meant by the waters failing from the sea and the flouds decaying and drying up and to what purpose it is here alledged Some understand it thus that as when the waters fail from the sea that is when the sea fails to send forth waters through the pores of the earth unto the rivers then the rivers and flouds decay and dry up so the naturall and radicall moisture being spent in a man he dies as it is expressed in the following verse and so is laid in the bed of his grave Again others give this to be the meaning of it that as when the waters fail or passe away from the sea or rivers to wit either by evaporation or by running over the banks into the land or by gliding away in their severall channels or by soaking into the earth and so drying up in times of great heat and drouth these very waters thus failing or passing away do never return to their places again so it is with man when he dies he is taken away and there is no possibility of his returning to his place again for so it follows in the next verse Vers 12. So man lyeth down and riseth not till the heavens be no more c. This phrase till the heavens be no more may be taken two severall waies to wit either that man being once laid in the grave shall never rise again namely to live again here in this world and that because the heavens shall for ever continue whence is that expression Psal 89.29 His seed also will I make to endure for ever and his throne as the daies of heaven and vers 36 37. His seed shall endure for ever and his throne as the Sun before me c. or else that he shall not rise again till the generall Resurrection when it may be said that the heavens shall be no more because if they shall not be wholly dissolved yet at least they shall be so farre changed that they shall be no more the same heavens that they were before according to that Psal 102.26 all of them shall wax old like a garment as a vesture shalt thou change them and they shall be changed and that of the Apostle 2 Pet. 3.12 13. The heavens being on fire shall be dissolved and the Elements shall melt with fervent heat neverthelesse we according to his promise look for new heavens c. Vers 13. O that thou wouldest hide me in the grave that thou wouldest keep me secret untill thy wrath be past c. 1. Many Expositours understand this of Iobs desiring to die that he might be freed from those heavy effects of Gods wrath that now he endured and be laid in the grave where he should be sure to be shelterd from all storms till the indignation of God against him were over and that the following words that thou wouldest appoint me a set time and remember me are either a farther enlarging of this his request namely that God would appoint him a set time when he would lodge him in that longed-for bed of his grave and that at that set appointed time he would not fail to remember to hide him there and if so we understand these words it was unadvised passion and not grace that was breathed forth in this desire or else are added to imply his expectation of being raised up again at the last day and so the meaning of the words they take to be this that in regard of the grievous calamities that he now suffered he was most desirous to die only then withall he desired that God would not cast him off in the grave but set him a time wherein he would remember him in mercy and raise him up again to wit at the day of the generall Resurrection 2. Others do otherwise understand these words to wit that Iob having before said that when man dieth he is irrecoverably cut off from living any more in this world he professeth here that were it not for that he should be glad with all his heart that he might dy and be laid up in the grave because there he should be hidden as it were from the wrath of God that now he endured O that thou wouldest hide me in the grave that thou wouldest keep me secret untill thy wrath be past that thou wouldest appoint me a set time and remember me as if he should have said so that I might be laid in the grave only for a time and that God would appoint me a set time wherein he would not fail to remember me in mercy and to raise me up again to live here in a more comfortable condition even as the stocks of trees that are cut down that seem in the winter to lye dead in the ground and yet in the Spring do sprout out afresh then it would be a pleasure to me to die and to be laid up in the grave And indeed this I conceive is more probable then some judge it to be 1. Because he speaks of Gods appointing him a set time which seems to intend a prefixed time for his rising again in particular namely to live here in this world and cannot well be understood of that day which God hath appointed for the generall Resurrection of all mankind 2. Because he speaks of it as of a most unlikely and improbable thing which he could rather wish then believe O that thou wouldest hide me in the grave c. and 3. Because this well agrees with the generall scope of Iobs speech in this place 3. Some take it thus that he desires that God would at a set time appointed lay him up in his grave in the chambers of death only he would not that God should
at the latter day upon the earth Some of our best Expositours as Calvin Mercer and others understand this merely of Gods delivering Iob out of that sad and forlorn condition wherein he now lay to wit that he knew that however he was little better at present then as a man that is dead and buried yet he had a Redeemer that should rescue him at length out of this condition even the ever-living God who is the first and the last Esa 48.12 and therefore shall be after all men are vanished and gone and shall shew forth his power in the quickening and reviving of poor men dust and ashes even when they are fallen into the lowest and most desperate estate and condition And indeed it cannot be denied 1. That God is many times called our Redeemer in the Scripture as Esa 63.16 Thou O Lord art our Father our Redeemer 2. That an estate of extreme misery and affliction is often expressed in the Scripture by that of death men in such a condition are often spoken of as dead men yea as men that are buried and turned into dust and that to imply that such a condition is to men as bitter as death that it bereaves them of all the comforts of this life and is past all hope of recovery I was saith the Apostle 2. Cor. 11.23 in deaths oft And so Psal 88.4 5. I am counted with them that goe down into the pit free among the dead and Psal 22.15 Thou hast brought me saith David into the dust of death and 3. That the deliverance of such men out of such an extreme low and forlorn condition is often tearmed a quickning and a reviving and a raising of them up from the dead as Psal 71.20 Thou which hast shewed me great and sore troubles shalt quicken me again and shalt bring me up again from the depths of the earth and Isa 26.19 speaking of the bringing home of the Iews out of Babylon Thy dead men saith the Prophet shall live together with my dead body shall they arise awake and sing ye that dwell in the dust See also Psal 85.6 and Hos 6.2 But yet 1. Because Iob had hitherto disclaimed all hope of being delivered out of that forlorn condition wherein he lay and of being restored to any estate of prosperity and happinesse again though his friends had often assured him that if he would repent it would be so affirming that his hope was gone and that he was in a worse condition then a tree that is cut down of which there is hope that it may sprout again See chap. 16.22 and 17.1 11 13 c. and therefore it is no way probable that he should be now on a sudden raised to such a height of hope concerning Gods raising him to such a prosperous condition contrary to all his former discourses and 2. Because there are some passages in the following verses which cannot well be understood of a resurrection of his outward estate as that it is spoken of as a strange thing that he should see his Redeemer with the same eyes that he had then and some other of the like nature therefore I say if we joyntly consider of that which is said here with that which follows in the two next verses I cannot see how it can be otherwise understood then of Christ the promised Redeemer who indeed is most properly tearmed our Goel as it is in the originall our Redeemer it is the same word that is used Levit. 25.25 for the next kinsman that was to redeem the estate of his decayed brother of which see the Note there and that because he taking our nature upon him became as it were our near kinsman our brother Heb. 2.11 flesh of our flesh and bone of our bone So that I conceive the drift of Iob in these words was by this profession of his faith to prove that notwithstanding his sufferings and miseries were so grievous as he had now acknowledged yet he was farre from being a wicked man and an hypocrite as they had charged him to be I know saith he that my Redeemer liveth that is I that am so severely condemned by you and am now in such a miserable condition even I do certainly believe that there is a Redeemer to come that he is my Redeemer for there is much emphasis in that word my and that he lives as being the ever-living God the first and the last yea the fountain of life to all that shall believe in him and so shall one day redeem my person from destruction and maintain my cause against all those false aspersions you now cast upon me And then for the last clause and that he shall stand at the latter day upon the earth either it is meant of the second coming of Christ to judgement to wit that he should then appear upon earth and that as a conquerour trampling upon the grave as a conquer'd enemy and raising all flesh by his almighty command out of the dust yea and as a judge appearing in his glory to passe sentence upon all both quick and dead or else which some rather think and it seems very probable it is meant of his first coming as the following words in the next verses are meant of his second coming to wit that in the latter daies that is in the daies of the New Testament this his Redeemer should be made man and in mans nature should live and dwell upon the earth and being there slain should rise again and stand again upon the earth tryumphantly and so should as the Redeemer of his people vanquish death and accomplish the work of mans redemption And indeed that the daies of the Gospel from the time of Christs incarnation to the end of the world are frequently called in the Scripture the latter daies or the last daies cannot be questioned see Isa 2.2 Hos 3.5 1 Tim. 4.1 2 Tim. 3.1 of which two reasons are usually given to wit 1. Because all was then accomplished which had been prophesied concerning the work of mans Redemption that was the perfection of all times or as the Apostle calls it Gal. 4.4 the fulnesse of time and 2. Because the whole time of the worlds continuance being divided into three great Periods the 1. From the creation to the Law the 2. From the Law to Christs Incarnation the 3. From that to the day of Iudgement this which contains all the daies of the Gospel is the last of the three But however very observable it is which some Expositours have noted to wit that Iob was so strengthened and cheared up with the consideration of this which here he saith concerning the hope he had in his Redeemer and concerning the resurrection of his body and the blisse he should then enjoy that after this we meet not with any word he spake arguing any such fainting and impatience of spirit as many which before this came from him Vers 26. And though after my skin worms destroy this body yet in my
flesh shall I see God Though being laid in the grave worms must destroy not my skin only but even this whole body such as it is rather the shadow of a body then a body indeed yet by that my Redeemer who shall arise from the grave and live again in despite of death even this my body when dead shall be raised again and reunited to my soul and then to my great joy in my flesh face to face I shall see God and so shall enjoy the presence of my God and my Saviour for ever and ever As is noted in the foregoing verse some indeed understand this of Gods delivering him out of his present afflctions to wit that though his skin and flesh were at present eaten up as it were with worms yet God would restore his flesh again and so in his flesh he should behold God manifesting himself as a father to him But I say the words are farre clearer if we understand them of his seeing God at the resurrection Vers 27. Whom I shall see for my self and mine eyes shall behold and not another though my reins be consumed within me Even this also some understand of his seeing God to his great advantage raising him from the sad estate whereinto he had cast him and restoring him to a comfortable condition again therefore those words and mine eyes shall behold and not another though my reins be consumed within me they understand thus that though his reins that is all the strength and vigour of his body were in a manner utterly consumed his body being little better then a rotten carcase yet he would look to God and his eyes should be fixed upon him in hope and expectation of help and deliverance and not upon any other But still I say I rather understand all these passages of his hope of seeing God when his dead body should be raised up at tâ—e generall Resurrection And so taking the words as meant of his seeing God at the Resurrection we must know 1. That he saith whom I shall see for my self because he should see him for his own advantage as his own God and his own Saviour not as the wicked should see him namely as reconciled to others not to them as a Redeemer to others not to them and 2. He saith that his own eyes should behold him and not another to set forth that he should not at the Resurrection have a new body created but that he should be raised with the very same numericall body wherein he had formerly lived upon the earth and then 3. That the last clause though my reins be consumed within me may be meant either of the present consumption of his body or else of the utter wasting of his body in the grave to wit that though he was so wasted that his very inmost parts his reines were consumed and much more would be consumed when he came to rot in the grave yet he knew well that at the Resurrection he should be raised up perfect again and then with those his eyes he should behold his Redeemer I know that some Expositours do otherwise understand this last clause that at the Resurrection he should behold his God and Redeemer to his great happinesse and comfort though his reines were consumed within him that is though when he came to live with God in heaven there should then be an end of all his naturall desires But the former exposition I judge far the better Vers 28. But ye should say Why persecute we him seeing the root of the matter iâ— found in me If we read this last clause as it is in the margin and what root of matter is found in me the meaning is then plain to wit that there was no cause in him why they should persecute him as they did But reading it as it is in our Bibles seeing the root of the matter is found in me it is very hard to say what Iob intended hereby Some would have these last words seeing the root of the matter is found in me to be a part of the recantation which Iob here adviseth his friends to make as concerning their violence against him hitherto to wit that they should not only say why persecute we him but also that they should every one of them severally adde by way of judging themselves seeing the root of the matter is found in me that is seeing the fault is in me I have by my groundlesse surmises and jealousies and unjust censuring of him provoked him to passion in his great distresse and so have been the cause of all these hot debates we have had with him But the truth is that the words can hardly be drawn to justify this Exposition And almost all Expositours agree in this that in the first clause Iob tells his friends that in reason they ought to check themselves for persecuting him as they had done and that then in the second clause a reason is given by Iob why they ought so to check themselves to wit because the root of the matter was found in him as if the words had been transposed thus But seeing the root of the matter is found in me ye should say why persecute we him Well but yet still this passage is very obscure because it is so hard to say what he meant by this the root of the matter is found in me every Expositour almost being herein of a severall judgement for 1. Some understand hereby the sound and solid reason wherewith he had maintained his cause and so they make the sense of these words to be this that they might well condemne themselves for persecuting him as they had done since all things being well weighed they could not but see that the cause which he maintained had a root of unquestionable justice in it it was well grounded neither had he spoken any thing for which he had not brought very sound and substantiall arguments and reasons 2. Others by the root of the matter understand his sufferings or the inward sense he had of the evils which lay upon him as if he had said There is no reason in the world why you should persecute me as you doe seeing the root the foundation of all our arguing is found in me that is I am he that suffer the miseries about which there have been such disputes between us and so they make this passage parallell with that above vers 4. And be it indeed that I have erred mine errour remaineth with my self 3. Others take it thus You ought not thus to persecute me seeing if you search the matter to the root and the foundation it will be found that I am innocent and that there is therefore some other cause of my misery which is hidden from you and that it is not for any wickednesse of mine as you would have it that God hath brought these calamities upon me 4. Others again conceive that by the root of the matter is meant the integrity and sincerity of his heart
him it is surely an argument that I have a greater support to bear up my spirit then any thing in man could afford and therefore since you see that I plead my cause as before God I beseech you hearken to me But the first Exposition agrees best with the words Vers 5. Mark me and be astonished and lay your hand upon your mouth This may be understood as if he had said Mark me and you will be astonished and will lay your hand upon your mouth or else plainly as is expressed in the words by way of counsell Mark me and be astonished c. Some referre those words Mark me to the miseries he suffered others to the blamelesnesse of his conversation in former times others to that which he meant immediately to say concerning the prosperity of many desperate ungodly men But I conceive it is best to comprehend them all in those words Mark me and be astonished and lay your hand upon your mouth that is whereas you slight what I suffer and make nothing of it do but weigh well the insupportable grievousnesse of my miseries and withall how innocently and uprightly I have formerly lived and do but then also compare herewith that which I shall now say concerning the prosperity of many atheisticall ungodly wretches and then even with astonishment admire the wonderfull proceedings of God in his Providence to wit that such vile wretches should live in such height of prosperity and that one that hath lived as I have done should be so sorely plagued as I have been and be silent do not run on in judging so rashly as you have done that all who are thus afflicted must needs be wicked men for that by laying of the hand upon the mouth is meant a resolution of being silent and a restraining of our selves from speaking what we are otherwise inclinable to say is evident in other places where the same phrase is used as chap. 29.9 The Princes refrained talking and laid their hand on their mouth and Pro. 30.32 If thou hast done foolishly in lifting up thy self or if thou hast thought evil lay thine hand upon thy mouth Vers 6. Even when I remember I am afraid and trembling taketh hold on my flesh Some Expositours referre this likewise only to the remembrance of his grievous sufferings and so conceive that the drift of Iob herein was to imply that if the remembrance thereof did so afflict him it were a signe of too much inhumanity in them if they could see their friend in so sad a condition and not be moved with it But I rather think that it must be referred to all for which he said in the former verse that they might be astonished Even when I remember I am afraid c. that is when I remember what I shall now tell you to wit how it fares many times with those that are most desperately wicked and withall how I have endeavoured to approve my self to God in all my waies and what notwithstanding I have now suffered I am afraid and my very flesh doth tremble to think of it nor know I what to say of these hidden waies of Gods proceedings Vers 7. Wherefore do the wicked live become old yea are mighty in power Iob propounds this by way of Question Wherefore do the wicked live c. either to imply how strange it seemed to him that God should so prosper wicked men and that he could not conceive wherefore it should be according to that of the Prophet Ier. 12.1 Wherefore doth the way of the wicked prosper wherefore are all they happy that deal very treacherously or else as by way of replying upon that which his friends had so often objected concerning the judgements of God upon wicked men If God doth so certainly punish all wicked men here in this world and them only that I must be judged a wicked man because the hand of God is so heavy upon me if when the wicked are in a prosperous condition it never lasts long as Zophar had immediately before said chap. 20.5 that the triumphing of the wicked is short and the joy of the hypocrite but for a moment and vers 8. that he shall fly away as a dream c. why then saith Iob wherefore do the wicked live become old yea are mighty in power that is wherefore is it that many times they live in health and pleasure even to old age and are usually men of mighty estates and of greatest dignity and authority in the places where they live Vers 8. Their seed is established in their sight with them c. This is in answer to that which Zophar had said to the contrary chap. 20.10 His children shall seek to please the poor and Eliphaz chap. 15.33 He shall shake off his unripe grape as the vine and shall cast off his flower as the olive Vers 11. They send forth their little ones like a flock c. This may imply their being trained up under guardians and guides their unity amongst themselves and their children dance to wit as young cattel calves and lambs and kids are wont in a kind of wantonnesse to skip and leap whence are those expressions Psal 29.6 He maketh them also to skip like a calf and Psal 114.4 The mountains skipped like rams and the little hills like lambs Vers 13. They spend their daies in wealth and in a moment goe down to the grave That is they goe away in a trice they do not lye long in a wearisome languishing condition before they die nor undergoe any of those sore pains and conflicts in their death which most men suffer and so as they lived so they die without any great trouble It is the same as many think with that which the Psalmist saith Psal 73.4 there are no bands in their death Vers 14. Therefore they say unto God Depart from us c. The meaning of this is that because of their prosperity they despise God they say unto God Depart from us c. If they say not so much with their mouths yet the horrible prophanenesse of their lives discovers that they think so in their hearts or is in effect all one as if they thought so since those that should harbour such thoughts in their hearts could not live more atheistically then they do which agrees with that of the Apostle Tit. 1.16 They professe that they know God but in works they deny him being abominable and disobedient and unto every good work reprobate And the drift of this is to shew that even the worst of wicked men do often live in such exceeding great prosperity as is before described Vers 16. Lo their good is not in their hand the counsell of the wicked is farre from me The judgement of Expositours is very different concerning the drift of these words Some take the first clause as spoken ironically Lo their good is not in their hand as if he should have said By this which I have said concerning the usuall
know their tokens that is do ye not understand that their present prosperity riches and honours are sure tokens that there is wrath that abides them hereafter But I prefer the former Exposition Vers 30. That the wicked is reserved to the day of destruction c. This is that which Iob saith they might learn of them that goe by the way to wit that wicked men are many times not punished but even when judgements fall upon others they escape as being reserved to the day of destruction that shall yet at last come upon them Vers 31. Who shall declare his way to his face and who shall repay him what he hath done Some Expositours understand these words as spoken of God Who shall declare the way of God to his face c. Because concerning that which was said in the foregoing verse that the wicked is reserved to the day of destruction c. some might argue in their minds why this should be so as judging it a strange thing in the way of Gods proceedings that God should so long spare wicked men and let them flourish and prosper when he meant to destroy them at last and why he should not rather cut them off immediately without any such delaies therefore by way of preventing these secret cavils that might arise in mens minds these words are added who shall declare his way to his face that is when God deals thus with wicked men forbearing them for a while who shall challenge God for this and boldly argue the matter with him demanding a reason of him why he doth so who shall repay him what he hath done that is who shall retort that upon God which he hath done or who shall reply upon him for this where is the man that dares be so bold as to doe this And thus they would make these words to be parallel with those other passages chap. 9.12 Behold he taketh away who can hinder him who shall say to him what doest thou and chap. 23.13 But he is in one mind and who can turn him what his soul desireth even that he doth and vers 22 of this chapter Shall any teach God knowledge seeing he judgeth those that are high Thus I say some understand these words of God But questionlesse they are rather spoken of the wicked man who shall declare his way to his face As if he should have said So farre a while doth the wicked man seem to be from bearing the just reward of his wickednesse that no man dares declare his way to his face that is no man dares to his face tell him of his faults or no man dares shew him whether his wicked courses will at length bring him and much lesse dares any man appear as a witnesse to accuse him or as a judge to condemn him and so to repay him what he hath done that is punish him for his wickednesse Vers 32. Yet shall he be brought to the grave and remain in the tomb I find the opinion of Expositours very different concerning the dependance of these words upon that which went before They that take these words to be a part of those injurious thoughts which Iob tells his friends they harboured in their hearts concerning him as is noted before vers 29. understand them as inferred upon the foregoing verse thus Though no man dares meddle with him yet God shall bring down his pride by his judgements and so shall lay him in the grave and then they say these words and remain in the tomb are added to imply that then he is quite cut off from ever returning to that pomp plenty wherein he had formerly lived in the world But now they that take these words to be spoken by Job as in his own person understand them otherwise even as a farther declaration of the wicked mans prosperous condition to wit that though he exalts himself so in his pride that no man dares tell him of any thing he doth amisse or though he be above the reach of man to controll or punish him as was said in the foregoing verse yet doth not God take him in hand but he shall be brought to the grave that is dying not a violent but a naturall death he shall be carried to his grave with great magnificence pomp and state and so shall have an honourable and solemn buriall and shall remain in the tomb to wit free from all fear of any the miseries which here in this world others undergoe This last clause and shall remain in the tomb is translated by some according to the strict letter of the originall Hebrew which is put into the margin of our Bibles and shall watch in the heap And if we should so read it we must know that this expression might be used in reference either to the dead bodies of great men which being set upright in vaults and being so embalmed and spiced that they were kept from putrifaction as it was the custome in those times seemed as it were to be living men and looked as if they stood to keep continuall watch in that place or else to those statues and Representations of the dead which were placed upon their tombs or set up in presses near to their tombs as we see the use is also in our times which being as farre as art could reach made to the life had also the appearance of watchmen that were set to watch in those heaps Vers 33. The clods of the valley shall be sweet unto him c. They that take these words still to be a part of the injurious thoughts of Iobs friends against him do accordingly understand them thus That the wrath of God should lye so heavy upon him that death should be most welcome to him or that he should then be glad to lye in a slimy pit to wit the grave that was formerly scarce content with a princely palace and the reason why he expresseth the grave by these words the clods of the valley is because their burying-places in those times were usually in the lowest dales and valleys But I rather conceive that these words are still a continuation of Jobs reply to the injurious thoughts of his friends and then this phrase the clods of the valley are sweet to him do only imply either his continuance for ever there for it is an argument that we take much sweet delight and content in a place when we stay long in it or else that there he sleeps quietly and sweetly as it were free from all cares and feares and from all danger of worldly troubles and sorrows And as for the following words and every man shall draw after him as there are innumerable before him they are added to imply that his death cannot be reckoned as an effect of Gods wrath upon him since herein he goes the way of all flesh all men living the righteous as well as the wicked either have gone or shall goe this way And this expression And every man shall draw after him
subdues or brings under the mightiest of them as well as the meanest and so also they understand the following clause he riseth up that is God riseth up to contend with wicked men and no man is sure of life no man can secure himself against the killing stroke of Gods indignation or the discovery of Gods indignation makes every man afraid of his life But the tenor of the words sheweth clearly that Job still proceeds to describe the wickednesse of wretched men whom God notwithstanding prospers He draweth also the mighty with his power the meaning is either that by his power he procures the mighty to side with him judges and magistrates and great men and so this makes him terrible to others he riseth up and no man is sure of life or else that he draweth the mighty to wit into his net according to that Psal 10.9 he doth catch the poor when he draweth him into his net when he hath crushed the poor by his oppressions then encouraged hereby he layeth wait also for the mightie and subdues them and brings them into subjection to him even magistrates also and judges whereby likewise he subverts all publick order and government he riseth up and no man is sure of life that is if any man rise up to oppose this oppressour he shall but ruine and destroy himself thereby or Though the oppressour riseth up to make a Covenant of peace with men yet they are all of them for all that afraid of their lives there is no assurance in any vow or oath whereby he engageth himself Or rather he riseth up to contend with the mightie and the terrours of death presently seise upon them all But if we read this last clause as it is in the margin of our Bibles He riseth up and he trusteth not his own life either it is meant of the oppressed to wit that he riseth up namely to sue for favour to the oppressour or to flie from him but do what he will he trusteth not his own life but gives himself for a dead man because of the over-bearing power of his adversary or else of the oppressour to wit that when he riseth to contend with the mightie or every day he riseth he is afraid of his own life being still jealous as tyrants are wont to be that some body or other will kill him Vers 23. Though it be given him to be in safety whereon he resteth yet his eyes are upon their waies Some Expositours understand this thus that though the oppressed give gifts to the oppressour that he may thereby purchase his peace or though the oppressour grants this to the oppressed that he shall live in peace and safety by him and thereupon he rests upon this his covenant and promise that he will surely be as good as his word yet the oppressour keeps his eyes upon these to whom he hath thus engaged himself and watcheth all their waies and if he can but get the least advantage against them will be sure to crush them But there are severall other Expositions given of the words that seem farre better then this to wit 1. that though God gives to the oppressour that which may well in outward appearance secure him in peace and he rest hereon yet it is not because God is ignorant of his wicked courses seeing Gods eyes behold all his waies or 2. that though God lets him live in safetie and he rests hereon with great security yet Gods eyes are upon his waies to favour him and to blesse him or rather 3. that though it be given of God to wicked wretches that they live in peace and prosperitie and they resting hereupon are confident they shall never be moved yet God takes strict notice of all their wicked waies that he may be sure at last to charge them all upon them and that he may take the fittest time to destroy them Vers 24. They are exalted for a little while c. to wit both in estate and mind but are gone and brought low they are taken out of the way as all other that is for all their greatnesse on a sudden God pulls them down and they are gone and laid in the grave as other men and often after the same manner as others are and cut off as the tops of the ears of corn that is as high as they bear their heads they are cut down as the corn in harvest to wit easily and in a trice or not by any notorious judgement but by an ordinary naturall death when they come to ripenesse of years as the corn is ripe in harvest The drift of the verse may be to shew either that God cuts off the greatest of wicked men many times by a sudden stroke of judgement or else rather that after all their horrid wickednesse they are cut off by death in an ordinarie way as all other men are Vers 25. And if it be not so now who will make me a lyar and make my speech nothing worth That is If it be not as I have said that God many times prospers the wicked and afflicts the righteous let any man that will undertake to confute what I have spoken CHAP. XXV Vers 1. THen answered Bildad c. Eliphaz having replyed the third time upon Job chap. 22. it was now Bildads turn who still spake next after Eliphaz to reply again upon him which therefore he doth in this Chapter but very briefly either as finding Job too strong for them or as not having any thing in a manner to say but what he and his friends had said before or rather as concluding that because of Jobs obstinacie it was in vain indeed to talk any farther to him there having been abundantly enough already said to him but that nothing would convince him which may be the cause also why Zophar who should have replyed in the third place upon Job spake no more at all Vers 2. Dominion and fear are with him c. Because of these words with him some limit this to the Lords exercising of his Sovereigntie and the manifestation of his dreadfull Majestie in the heavens his dwelling-place to wit that he rules the Angels in heaven and that his presence there is so full of Majestie that those holy spirits out of reverence and fear do cover their faces before him But I conceive the words must be understood more generally Dominion and fear are with him that is God is the Sovereign Lord over all he it is that governs all things and hath absolute power over all things in heaven and in earth yea in regard of this his Majestie and power a terrible God he is and justly to be feared of all But why doth Bildad speak of this here I answer Some conceive that because Job had affirmed that many wicked men run on in their leud courses even to their dying day and are never punished therefore Bildad as apprehending this to be in effect a deniall of the power justice and providence of
it c. As if he should have said You are learned wise men men that observe the waies and works of God at least such you boast your selves to be and therefore herein I dare appeal to your selves concerning the truth of that which I have said and that which I shall now farther say you your selves have known it and have seen it so in your own experience But what was it they had seen Some referre it to that which he had said concerning his innocency some to that foregoing observation of his that he had not carried himself in his distresse as hypocrites used to do But I conceive it is best referred to that which he meant now to teach them as he had said in the foregoing verse concerning Gods dispensing the same both blessings and afflictions to the wicked and to the righteous This saith he ye your selves have seen and then he adds why then are ye thus altogether vain that is why do you so vainly conclude that God alwaies punisheth wicked men and prospers the righteous and thereupon condemn me for an hypocrite why do you multiply words nothing to the purpose not giving any one solid answer to that which I have objected and yet persevere in condemning me upon grounds so palpably false Vers 13. This is the portion of a wicked man with God and the heritage of oppressours c. Zophar had said the very same in effect chap. 20.29 of which see the Note there and therefore some think that Job in this and the following verses doth only alledge what his friends had said and that to shew why he had charged them in the foregoing verse that they were altogether vain to wit that they had said This is the portion of a wicked man with God c. But I doubt not but Job delivers this as his own judgement And yet he doth not hereby recant what he had formerly said concerning the prosperity of the wicked nor yield to that which his friends had hitherto maintained to wit that God doth alwaies manifest his indignation against wicked men by punishing them here in this world only to clear his meaning in that he had said concerning the prosperous condition of the wicked to shew that he was willing to yield to all that was truth in that which his friends had said and that so much he was able to say as well as they he grants them here thus much that indeed many times the prosperity of the wicked did end in extreme misery though they might long live free from punishment yet often that befell them at last even here in this world which God who is Almighty had appointed them for their portion and inheritance and therefore the mightiest of these oppressours are not able to resist it and then afterwards he adds what it was wherein he opposed his friends to wit that it was not alwaies thus but that many times on the other side in his secret wisedome whereof he speaks much in the following chapter the righteous were afflicted sorely whilst the wicked lived in great prosperity Vers 14. If his children be multiplyed it is for the sword c. Against which though they be never so many they shall not be able to defend themselves and so that which might seem to the wicked man at first a pledge of Gods favour shall be found at last to have been given merely for the encrease of his future misery that he might have many children to be devoured by the sword to wit the sword of Gods vengeance or rather the sword of an enemy for the following clause makes this later Exposition the more probable and his off-spring shall not be satisfied with bread that is they shall not only live in penury and want but shall even perish by famine Vers 15. Those that remain of him shall be buried in death c. That is those of his children and childrens children that remain and are not cut off by sword or famine shall die yet of some other disease and so shall be buried though they lived as if they should never die yet they shall be buried in death that is they shall die and being dead shall be buried I know there are divers other Expositions given of these words as thus they shall be buried in death that is they shall die and rot when they die and that shall be all their buriall according to that Jer. 16.4 Or they shall be buried in death that is whilst they are yet dying before the breath be well out of their bodies at least so soon as ever they are dead they shall be presently clapped into the grave without any funerall rites and solemnities Or they shall be buried in death that is so soon as they are dead they shall be buried in oblivion their name and memory shall be buried with them Or they shall be buried in death that is in the grave which is called the chambers of death Prov. 7.27 But the first Exposition is I conceive as the plainest so the best And as for the following clause And his widows shall not weep it is expressed in the plurall number his widows either because they had in those times many wives or else because it comprehends the widows of the wicked mans whole family and by not weeping is meant either that through extreme penury they should not be able to make any funerall for him or else that indeed they should not mourn for his death and that either because their miseries should be so many and so exceeding great that being as it were stupified thereby they should not be able to weep or else rather because they should be indeed glad that they were rid of him Vers 18. He buildeth his house as a moth c. It may be said that the wicked man buildeth his house as a moth 1. because he builds it with much pains and skill as the moth makes her nest 2. because he doth even wast himself in the doing of it even as a moth makes her bag or silken woolly nest out of her own bowels 3. because he builds his house with the spoil and ruine of others as the moth eats the garment where she builds her nest But 4. that which I conceive is chiefly intended is because though he buildeth his house as if he hoped to dwell there for ever yet both he and it shall suddenly be destroyed as when the moth is quickly brushed or shaken out of the garment where she had made her nest For upon the like ground Bildad had before compared the wicked mans house to the house of a spider chap. 8.14 of which see the Note there And to the same purpose in the next clause it is said that it shall be as a booth that the keeper maketh For if it be meant of those that are set to keep a vineyard or a garden of fruits they use only to make some slight booth of the boughs of trees and perhaps stollen out of the neighbours hedges
prayer As for the following words and he heard me out of his holy hill it may be meant both of Gods hearing him out of heaven which is sometimes in the Scripture called Gods holy hill as Psal 15.1 who shall dwell in thy holy hill and also of the hill of Sion and that because the Ark was there the sign of Gods spirituall presence amongst them and probable it is that David by this expression intended to intimate that though he was now driven from Gods holy hill and had sent back the Ark thither as is related 2 Sam. 15.25 yet he doubted not but thence God would hear his prayer Vers 7. Arise O Lord save me O my God c. Though David had the Cherethites and Pelethites and Gittites with him 2 Sam. 15.18 and many others that fell not off to Absalom yet his trust was in God and not in them As for the following words for thou hast smitten all mine enemies upon the cheek bone they may imply the shame and dishonour that God had cast upon them concerning which see the Note Job 16.10 But I rather think the meaning to be that Gods hand had been heavy upon them as when a man strikes one so on the cheek that he beats out his teeth which is added in the next clause thou hast broken the teeth of the ungodly Yet some conceive that ungodly men are compared here to wild beasts whose teeth being broken they are disabled to doe hurt as formerly Vers 8. Salvation belongeth unto the Lord c. That is It is only in his power to save and it appertaineth to him to save those that by Covenant are his people which is more fully expressed in the next clause thy blessing is upon thy people PSALM IV. The Title TO the chief Musician on Neginoth That is on stringed instruments for so the word Neginoth is translated Habak 3.19 It seems the Psalms which David composed he distributed amongst the severall companies of the Levites that were the holy singers in the Tabernacle and Temple some to one company some to another and accordingly this was delivered to the Master of that Quire that played on stringed instruments Vers 1. Hear me when I call O God of my righteousnesse c. That is Thou that art the witnesse judge maintainer and revenger of mine innocency and the righteousnesse of my cause And doubtlesse this is meant of the cause of his Regall dignity whereto God had anointed him So that though the time and occasion of composing this Psalm be not expressed yet we may well think it was composed when some opposition was made against him concerning the kingdome to wit either by Absalom or rather because the words vers 2. How long will ye turn my glory into shame seem to imply a longer opposition by Saul or his family and their abettors after Sauls death Thou hast enlarged me when I was in distresse c. The meaning is that God had often enlarged his heart with joy and comfort when he was as a man imprisoned through grief and sorrow or rather that God had often freed him out of great streights and troubles As for the following words have mercy upon me and hear my prayer see the Notes upon 1 Kings 8.30 Vers 2. O ye sons of men how long will ye turn my glory into shame c. This is added as the fruit of his foregoing prayer to wit that he doubted not of Gods protection to which end he turns his speech here to his enemies O ye sons of men how long will ye turn my glory into shame By the common consent of almost all Expositours the Hebrew words here translated sons of men do signifie men of eminency and renown above others at least such as thought so of themselves and therefore are these words translated men of high degree Psal 62.10 and so also Psal 49.2 and by his glory here is meant either his innocency which his enemies sought to traduce or rather the honour that God had put upon him in making him his anointed king which he saith they sought to turn into shame first because they charged him that he ambitiously and treasonably sought to wrest the Crown from his lawfull Sovereign and from his seed and so by their slanders sought to make the people to look upon him as a rebell rather then the Lords anointed and secondly because they despised and derided him and in his low estate insulted over him Ye shall see what his Anointing will come to Is it likely that Gods Anointed should hide himself in rocks and dens or fly to the Philistines for shelter c. as Shimei triumphed over him when he fled from Absalom 2 Sam. 16.8 and thirdly because they sought with shame to cast him down from that dignity whereto God had advanced him and so utterly to ruine him Why this is expressed by way of Interrogation we may see in the reasons given for the like expression Psal 2.1 It is as if he had said O ye that exalt your selves so much in your greatnesse how is it that after so many manifestations of Gods favour to me and of his chusing of me to be your king you are still so bold or foolish as to seek to turn my glory into shame And accordingly also we must understand the following clause how long will ye love vanitie and seek after leasing to wit that therein he chargeth them first with taking great delight and pleasing themselves in those plots against him which would prove vain devices and lying imaginations and such as they would never be able to bring to effect see the Note Job 15.35 secondly that though they pleased themselves with many colourable pretences for their opposing of him yet they would all prove vanity and lies see the Note Job 15.31 and thirdly that it was merely for preferment and reward for honours and riches that they opposed him the Lords anointed wherein they exposed themselves to Gods displeasure for worthlesse transitory things that were mere vanity and wherein they should never find that happinesse they expected Vers 3. But know that the Lord hath set apart him that is godly for himself Doubtlesse this David speaks concerning himself as if he should have said Whereas the Lord rejected Saul for his impiety he hath chosen me whom he hath endued with true piety that I might advance godlinesse and religion in the land and indeed this expression of Gods setting him apart for himself seems to have relation to that of Samuel to Saul 1 Sam. 13.14 The Lord hath sought him a man after his own heart and that which God said to Samuel 1 Sam. 16.1 I will send thee to Iesse the Bethlehemite for I have provided me a king among his sons Yet withall we see it is expressed indefinitely that the Lord hath set apart him that is godly for himself that is that the Lord will own every truly pious man as one of those whom he hath chosen and set apart from the
is man that thou art mindfull of him c. that is what is mortall man dust and ashes or what are the poor sinfull children of men that thou shouldest so highly regard him and be so tenderly carefull of him And this is meant especially of man as considered in the state of redemption through Christ by whom God visited man in great mercy according to that Luk. 1.98 Blessed be the Lord God of Israel who hath visited and redeemed his people and recovered for him all those priviledges of his first Creation which he had lost by the fall of Adam And hence it is that the Apostle Heb. 2.6 applyeth these words to Christ particularly though all the faithfull as members of Christ must needs be comprehended because it is by Christ that man recovers what the first Adam had lost Nor need we stumble at it that these words should be applyed to Christ wherein the Prophet doth so vilifie man for indeed in regard of Christs humane nature he was as other men and it was an act of wondrous free grace that in him man should be exalted to such a high degree of honour See the Notes Job 7.17 and 10.12 Vers 5. For thou hast made him a little lower then the angels thou hast crowned him with glory and honour This David speaks as in relation to that glorious estate wherein man was at first created when in regard of his earthly body and that in case of sin subject to dissolution he was indeed made in a condition lower then the angels and yet withall because his soul was of a spirituall substance and endued with reason and understanding like unto the angels and that he was made after Gods own image for wisedome holinesse and righteousnesse fitted for the hope of a blessed and eternall life and that all things were made to be serviceable to him and all earthly things were put under his Dominion it might well be said that though he was created in a condition lower then the angels yet it was but a little lower then the angels and that he was crowned with glory and honour as being made so like unto God and all things put in subjection unto him as their Lord and King Indeed man soon fell from this glorious condition but yet David speaks of it as of the present blisse which through Gods goodnesse man did enjoy for thou hast made him a little lower then the angels c. partly because there are some remainders of this glorious condition still left in man but especially because in Christ man hath recovered that dignity which our first parents lost and that not only in regard of the exaltation of mans nature in the person of Christ but also in regard of the renovation of Gods image by Christ in all his members which is begun here in all believers who are made by him partakers of the divine nature and at last perfected in the glory of heaven and the right which they have in all things through Christ who is the heir of the world Rom. 4.13 And this is thought to be the reason why the Apostle doth particularly apply this to Christ Yet some do rather hold that the Apostle doth only there elegantly shew how that which David spake of man in generall might in another sense be most fitly applyed to Christ Thou madest him a little lower then the angels or a little while inferiour to the angels to wit all the time of his humiliation but especially in the time of his agony and his dying upon the Crosse the bitternesse whereof that he might be enabled to undergoe there appeared an angel unto him from heaven strengthening him Lu. 22.43 then thou crownedst him with glory honour which was when he rose again from the dead ascended into heaven sat down there at the right hand of the Majesty of God far above all principality power c. Eph. 1.21 Vers 6. Thou hast put all things under his feet This must be understood as that which went before partly with relation to that glorious condition wherein man was at first created and partly with relation to what remainders thereof man still enjoyeth and partly to that which man hath recovered and doth enjoy in and by Christ And withall it seems principally meant of those sublunary things which are as it were wholly at mans disposing for though all the creatures even the sun moon and stars were made for mans use and so he may be said to be created Lord over all things yet this phrase of being put under his feet seems to imply a subjection of those things over which man hath power of life and death and to doe with them for his use what he pleaseth But yet because Christ hath absolute power over all the creatures therefore the Apostle applying these words to Christ Heb. 2.8 takes them in their utmost extent proving from thence the subjection even of the Angels to Christ as also 1 Cor. 15.27 where he proves from thence that all his enemies yea even death it self must be at last vanquished by Christ Vers 7. All sheep and oxen yea and the beasts of the field That is wild beasts that live abroad in the fields which is added because this advanceth much the dominion of man that they also should be subject to him and Gods goodnesse to man in giving him so large a dominion See also the Note vers 1. Vers 8. The fish of the sea and whatsoever passeth through the paths of the seas To wit those sea-monsters and other creatures that live in the waters that cannot so properly be called fish Vers 9. O Lord our Lord c. See the Note vers 1. PSALM IX The Title TO the chief Musician upon Muth-labben It is here again very uncertain what is meant by this word Muth-labben namely whether it were the name of some Instrument or some Tune or some song or some part in musick as some indeed think that hereby was meant that which we call the Counter-tenor Some translate the words upon the death of his son and so conceive the Psalm was composed upon the death of Absalom which Davids extreme heavinesse then makes improbable Others render it upon the death of Laben and so hold that Laben was the name of some great Commander that was slain when David got some glorious victory over his enemies or that it was Nabal or Nebal that is here by a transposition of the letters called Laben And then again others translate it Upon him that was between that is that stood between the two camps when he came forth and defied the whole army of Israel meaning Goliah But it is evident that this Psalm was composed after the Ark was placed in Sion vers 11 and 14. and whether therefore it were composed in remembrance of a victory obtained so long before is altogether uncertain Vers 1. I will praise thee O Lord with my whole heart c. That is first sincerely wholly ascribing the glory
righteous sake God strikes them with terrours In Psal 53.5 in stead of this clause there are these words For God hath scattered the bones of him that encampeth against thee that is God hath destroyed the strong enemies that had beset thee and so hath delivered thee O thou righteous servant of God thou hast put them to shame because God hath despised them which is the same in effect with that we have here Vers 6. You have shamed the counsell of the poor because the Lord is his refuge Here David turns his speech to those wicked men he had spoken of The words may be taken as spoken ironically You have shamed the counsell of the poor c. as if he had said You thought to have made frustrate the hope of the poor but in your own terrours you feel what it is come to and thus he derides them for scorning and deriding the poor But rather David doth therein expresly charge them with shaming that is with endeavouring to shame the counsell of the poor either by opposing them in their hopes and endeavours or rather by deriding them for hoping in God when the Lord seemed not to regard them as if he had said You will not call upon the Lord your selves and you deride them that do it and this he chargeth upon them as that which would farther provoke the Lord to destroy them Vers 7. O that the salvation of Israel were come out of Sion c. This might be meant both first of a temporall deliverance as if he had said O that the Lord who dwelleth in Sion would deliver his Israel or that from heaven whereof the Tabernacle in Sion was a type he would save his people from the tyranny of Saul and all other their proud oppressours O that he would settle me in the kingdome that he hath promised me that I might then purge out this profanenesse out of the land and if we take it thus then the following words must be thus understood When the Lord bringeth back the captivity of his people Iacob shall rejoyce and Israel shall be glad that is when the Lord shall thus free his people from the slavery under which they are now held then shall all true Israelites exceedingly rejoyce And if it be objected that this Psalm cannot be intended of the profanenesse of Sauls daies because of the mention that is here made of Sion the Ark not being in his daies removed thither to this it may be answered either that David might speak this by a propheticall spirit or that haply he composed this Psalm after the Ark was placed in Sion though he writes therein of former times And secondly it may he meant of the spirituall Redemption of his people Being grieved at the horrible impiety of the children of men O saith he that the salvation of Israel were come out of Sion that is O that God would send his Son our Redeemer to save man from the bondage of sin and death and those words out of Sion are added because thence the Messiah was to come Rom. 11.26 There shall come out of Sion the deliverer and shall turn away ungodlinesse from Iacob and thence also the Gospel was expected Esa 2.3 Out of Sion shall goe forth the Law and the word of the Lord from Ierusalem and so then we must also understand the following words when the Lord bringeth back the captivity of his people c. to wit of Christs delivering his people from the bondage of sin and death the great joy of all true Israelites PSALM XV. Vers 1. LOrd who shall abide in thy Tabernacle who shall dwell in thy holy hill This Question David propounds to the Lord that the answer afterwards added might be received as a divine Oracle of unquestionable certainty Some understand it of the qualification of those that present themselves to serve God in the Tabernacle or Temple Lord who shall abide in thy Tabernacle c. as if he had said Many flock thither but who are they that have a just right to come or who are they that may expect to have this priviledge continued to them of resorting to thy house But more generally it is understood of the qualification of those that are true members of the Church here and shall live for ever in heaven hereafter Some conceive that it is the kingdome of heaven that is here called both Gods Tabernacle and holy hill and so make the summe of the whole Question to be this Who shall dwell with thee for ever in heaven But because the Tabernacle was more peculiarly a type of the Church militant and the Temple on the holy hill of Sion a type of the Church triumphant therefore more commonly Expositours understand this Question thus Who shall be acknowledged true members of thy Church on earth and who shall dwell for ever in thy Church triumphant in heaven Vers 3. Nor taketh up a reproach against his neighbour To wit by raising false reports or any other way of reproaching them or by hearkening to others or enduring them that doe it See the Note upon Exod. 2â— 1 Vers 5. He that putteth not out his money to usury c. See the Notes Exod. 22.25 and Deut. 23.19 and under this all other unjust waies of gain are comprehended He that doeth these things shall not be moved That is He shall never be cast out as an hypocrite he shall certainly continue a true member of the Church and shall for ever live in Gods kingdome of glory PSALM XVI The Title MIchtam of David The same Title is in the 56 and the four following Psalms and the same that is said before often of others is by many said of this as that it was the name of some Musicall Instrument Song or Tune Besides some make it a word compounded of mach which signifyeth poor or afflicted and tam which signifyeth simple or sincere and so they render the Title A Psalm of David that was afflicted and sincere But it is best render'd as in the margin of our Bibles A golden Psalm of David intimating that David made precious account of it that it was to him as a chain or jewell or crown of gold Vers 1. Preserve me O God for in thee do I put my trust Because some passages in this Psalm vers 8. and 10 are by the Apostles cited as spoken by Christ Act. 2.25.31 and 13.35 therefore some of our best Expositours do understand every clause of this Psalm as uttered by Christ and accordingly they say that in these words Preserve me O God Christ prayeth to his father that he might be sustained and preserved in the time of his agony and death that he might not sink under them but might at last triumph over all his enemies and sufferings But in regard there are some passages in the Psalm that cannot so conveniently or properly be applyed to Christ as that vers 4. that he should professe that he would not partake with Idolaters in their
anointed Or it may be understood thus Now know I that is by this victory I see by proof and experience that the Lord saveth his anointed For this Psalm might be composed after the victory was obtained Vers 7. Some trust in chariots and some in horses but we will remember the name of the Lord our God That is Our enemies or rather more generally the men of the world trust altogether in outward things some in chariots and some in horses and so never mind God but we will think on God and the great things that he hath formerly done and will trust in God and pray to God as our only help Vers 8. They are brought down and fallen but we are risen and stand upright That is Our enemies or those that trusted in their chariots and horses that were before exalted in their pride and in a lofty condition for all their bragging are now laid low enough being vanquished and slain and we that trusted meerly in the name of the Lord though we were before oppressed and in a low condition yet are now raised to a better and through Gods help are safe and sure The first clause They are brought down and fallen some understand thus whereas they were carried aloft on their chariots and horses now they are from thence cast down But then by way of opposition the following clause but we are risen c. must be understood of being raised up on chariots and horses which seems no way probable Vers 9. Save Lord let the king hear us when we call That is as some expound it Let God the great king of the whole world hear our prayers But rather I conceive it must be understood thus Save Lord let the king hear c. that is Preserve the king O Lord that when we call to him for help through thine assistance he may deliver us Or Preserve us Lord and that by making our king instrumentall for our preservation when we seek to him for help And this must be understood principally of Christ as our king and Mediator PSALM XXI Vers 1. THe king shall joy in thy strength O Lord c. To wit as thankfully acknowledging that by thine assistance he hath prevailed over his enemies In this Psalm the people are brought in blessing God for conferring upon their king those mercies which they had prayed for in the foregoing Psalm And this must be understood both of David and Christ of whom David was a type Vers 2. Thou hast given him his hearts desire c. As was desired in the foregoing Psalm vers 4. Grant thee according to thine own heart and fulfill all thy counsell How this was verified eminently in Christ see Psal 2.8 Luk. 22.15 Joh. 11.42 and 17.1 c. Vers 3. For thou preventest him with the blessings of goodnesse c. That is Thou hast bestowed many good blessings of thine own free grace and goodnesse which he neither did desire nor could deserve thou settest a crown of pure gold on his head that is thou madest him king over Israel when he dreamt not of any such thing for this is mentioned as one of those blessings which God bestowed upon him undesired Because it is by some conceived that the foregoing Psalm was composed upon occasion of Davids making war against the Ammonites therefore they understand this as spoken with reference to their kings crown 2 Sam. 12.30 He took their kings crown from off his head the weight whereof was a talent of gold with the precious stones and it was set on Davids head but this seems not so probable Taking this as spoken of Christ either it may be meant of his kingly office the kingdome of David being restored in him the son of David which had been quite lost as it were for a time or of that incorruptible crown of glory whereto after his sufferings and being crowned with thorns he was exalted in heaven See Heb. 2.7 Vers 4. He asked life of thee and thou gavest it him c. That is Being often in desperate dangers he desired that thou wouldest save his life and not suffer him to fall into the hands of his enemies and thou didst grant his request and gavest him his life for a prey even length of daies for ever and ever which was more then he desired And hereby may be meant either 1. that God granted him a long yea a very long life to the great benefit of his people for this only the Hebrew phrase may imply or 2. that the Lord did not only cause him to live to a good old age but also gave him assurance of life eternall hereafter or 3. that God granted him that his kingdome should be continued in his posterity till the coming of Christ in whom it should become an eternall kingdome And indeed if the words be understood of Christ they must be referred to his desire that he might not be swallowed up of death and to his resurrection and his obtaining of eternitie of dayes in heaven both for himself and for his members concerning which see Heb. 5.7 Rom. 6.9 Revel 1.18 Heb. 7.25 Vers 5. His glory is great in thy salvation c. That is His fame and renown is great by reason of his many glorious victories and that especially because it is so evident that thou O Lord hast taken his part and made him so victorious Understanding it of Christ it must be meant of the exceeding glory he attained by the work of mans salvation however he was scorned and despised at first concerning which see Joh. 13.31 and 17.1 and Philip. 2.9 10. Vers 6. For thou hast made him most blessed for ever c. As if he should have said Why should I goe about to number the particular blessings conferred upon him which are innumerable Thou hast made him most blessed in every regard thou hast made him exceeding glad with thy countenance See the Notes Psal 4.6 7. and 16.11 and 17.15 Vers 7. For the king trusteth in the Lord and through the mercy of the most High he shall not be moved That is He resteth upon the promises thou hast made to him meaning that 2 Samuel 7.16 concerning the perpetuity of his throne and others of the like nature and therefore his kingdome shall be established for ever Vers 8. Thine hand shall find out all thine enemies c. That is Thine hand O God shall destroy all those that being enemies to thine Anointed are also enemies to thee see the Note Psal 2.2 Or thine hand O king meaning David or Christ shall destroy all thine and thy peoples enemies they shall not be able to hide themselves or escape from thee Vers 9. Thou shalt make them as a fiery oven in the time of thine anger c. That is Through thy wrath they shall be still burning like an oven implying judgements without intermission or they shall be as those things which the fire devours and consumes when they are cast into an oven that is they shall be
my mountain to stand strong that is thou hast by thy favour most firmly established and strengthened my kingdome above danger of any opposition and it is likely too that in this expression he alluded to mount Sion where he had built himself a palace and had made it the chief seat of his kingdome And this is here alledged as the occasion of his growing so secure namely because his kingdome was so settled and become so strong every way that there seemed to be no fear of a change Yet withall there seems to be likewise an intimation in these words that seeing it was of Gods favour that his kingdome was so settled it was a folly in him to grow so carnally secure merely because he saw himself so strongly settled since he might well think that it was easie for him that had so settled him to unsettle him again as he acknowledgeth in the following words that God did Thou didst hide thy face that is thou wert offended with me for this my carnall confidence and security and didst withdraw thy wonted help and protection and I was troubled that is I fell into great distresse and thereby was oppressed with much sorrow and anguish of mind Vers 9. What profit is there in my bloud when I goe down to the pit c. Because the life of every living creature is said to be in the bloud Gen. 9.4 therefore some Expositours understand this clause thus What profit is there in my bloud c. that is What profit is there in my life as if he should have said Of what avail will it be that I have lived hitherto if I be now cut off when being settled in my kingdome I have more power to promote the cause of religion and to doe good to thy people then formerly But doubtlesse by his bloud here is meant his death and that which he intends in these words is that if he should be cut off either by his enemies or by Gods immediate hand he should not then be able to praise his name as he should if his life were prolonged see the Note Psal 6.5 which is evident in the following clause shall the dust praise thee shall it declare thy truth that is the truth of thy promises or thy faithfulnesse in performing thy promises And it is like he mentioneth this purposely to intimate his hope that God would perform his promise made to him concerning settling the kingdome upon him and his seed Vers 11. Thou hast put off my sackcloth and girded me with gladnesse That is Upon my prayer to thee thou hast turned my sorrow into joy Thou hast put off my sackcloth which they used to wear in times of great sorrow especially when with penitent hearts they humbled themselves before God to beg mercy at his hands and girded me with gladnesse that is with garments of joy or rather thou didst compasse me with gladnesse giving me abundance of joy as Psal 18.32 thou hast girded me with strength that is thou hast made me very strong Vers 12. To the end my glory may sing praise to thee c. See the Note Gen. 49.6 PSALM XXXI Vers 1. IN thee O Lord do I put my trust let me never be ashamed See the Note Psal 25.2 Many Expositours are of opinion that the occasion of composing this Psalm was Davids distresse when the men of Keilah were likely to have delivered him up to Saul and when immediately after that Saul had in a manner hemmed him in in the wildernesse of Maon 1 Sam. 23.12 26 and indeed many passages in the Psalm seem to favour this conjecture as shall be noted in the severall places where it is so But yet it is but a conjecture Deliver me in thy righteousnesse See the Note Psal 5.8 Vers 2. Deliver me speedily This he adds because help would else come too late In 1 Sam. 23.26 it is said David made haste to get away for fear of Saul Vers 3. For thy names sake lead me and guide me That is direct me in the way wherein I should goe shew me what I should doe and carry me on therein with a supporting hand Yea some think that he useth these two words lead me and guide me both in a manner of the same signification to imply that he desired Gods help not only in his present streights but likewise after that still in all the difficulties he should fall into See the Notes also 1 Sam. 12.22 and Psal 25.11 Vers 4. Pull me out of the net that they have laid privily for me c. Such as was that when the Ziphites observed the place where David hid himself and discovered it to Saul 1 Sam. 23.19 c. See the Note Psal 25.15 Vers 5. Into thine hand I commit my spirit c. To wit for the preservation of my life and however for the saving of my soul even in death it self as if he had said Having no power to secure my self I commit my soul and consequently my whole man into thine hands as confidently relying both on thine almighty power and wisedome and fatherly care over me and withall as willingly resigning my self to be disposed of by thee as thou art pleased Thou hast redeemed me O Lord God of truth that is thou hast at other times delivered me out of great dangers which makes me with confidence now to rely upon thee the God of truth who art still the same thou hast alwaies been and never failest to perform thy promises and in this David might have respect to the promise made to him concerning the kingdome But yet some understand this clause of our Redemption by Christ as if he had said Thou hast redeemed me to thy self from eternall death and therefore being thine and purchased to thy self by so great a price I am resolved living or dying to rely upon thee Vers 6. I have hated them that regard lying vanities That is that do so mind and esteem vain hopes or any outward things whereon it is in vain for men to hope as indeed they that hope in any thing but God hope in lying vanities that will deceive them that either they rely thereon themselves or would draw others to doe so Some I know would limit this to idols see the Note 1 Kings 16.13 others to soothsayers to which in those East countries they were much addicted But it is better understood more generally Vers 7. Thou hast known my soul in adversities See the Note Psal 1.6 Vers 8. And hast not shut me up into the hand of the enemy c. As indeed he was like to have been by the men of Keilah 1 Sam. 23.7 Saul said God hath delivered him into mine hand for he is shut in and afterwards by Saul in the wildernesse of Maon vers 26. Saul and his men compassed David and his men round about to take them For the next words thou hast set my feet in a large room see the Notes 2 Sam. 22.20 and Psal 4.2 Vers 9. Mine eye
change in regard of any adversity that befalls them therefore they boldly despise God Yet many Expositours understand it thus Because they are obstinately wicked there is no change wrought in them they are no way bettered by any of Gods dealings with them therefore they fear not God But the words in our Translation will hardly bear this exposition Vers 22. Cast thy burden upon the Lord and he shall sustain thee c. It may be read as it is in the margin of our Bibles Cast thy gift upon the Lord c. and then by gift is meant either â—hat affliction which God allots a man for his portion for the exercise of his faith c. according to that of our Saviour Joh. 18.11 the cup which my Father hath given me shall I not drink it or else rather the gift which any man desires of God as if David had said speaking both to himself and others Whatever gift thou desirest from God referre it wholly to his provident care over thee when thou hast made known thy desire to God cast thy care for the obtaining of this gift which thou desirest merely upon God And indeed being thus understood it is all one in effect with that translation which we have in our Bibles Cast thy burden upon the Lord that is thy cares and troubles which lye heavy upon thee And he shall sustain thee to wit by providing for thee protecting and upholding thee he shall never suffer the righteous to be moged that is to be utterly ruined and cast down see the Note Psal 13.4 Vers 23. But thou O God shalt bring them down into the pit of destruction c. That is the grave and hell bloudy and deceitfull men shall not live out half their daies to wit which they desire and hope to live and which in the ordinary course of nature they might live Yea and to this some adde also that when such men do live longer their life is usually accursed full of inward terrours and worse then any death PSALM LVI The Title TO the chief musician upon Ionath-elem-rechokim c. Some take these also to be the first words of some known song to the tune whereof this Psalm was to be sung But yet others translate the words thus touching a soul that suffereth violence from a band of strangers and others better thus upon the dumb dove in a farre country wherein they say David tearms himself a dove because being fled to the Philistines he was there as a dove amongst many birds of prey for which also see the Note Psal 55.6 and dumb because though he heard there many reproachfull speeches against God and his people yet he was forced to be silent neither durst he besides complain of the wicked dealings of Saul and his courtiers for fear of exposing the people of God to the scorn and derision of the heathen Michtam of David see the Note on the title of the 16. Psalm when the Philistines took him in Gath which I conceive must needs be meant of that story 1 Sam. 21.14 15. though because there is another Psalm before to wit Psal 34. that was composed upon that occasion some conceive that this was penned when he was again in danger the second time he went thither 1 Sam. 29.3 4. Vers 4. In God I will praise his word That is I will praise God for his word as if he had said Though God may seem to disregard me yea to be against me yet having his promise that he will never fail his but will protect and blesse them and having withall his expresse promise made to me by Samuel concerning the kingdome on this word of his I will rest and in this I will rejoyce and blesse God for it This I conceive is the plain meaning of these words Yet some make this to be the sense of them In God I will praise his word that is with Gods help I doubt not but I shall have occasion to rejoyce in his holy promises And some likewise understand it of the word of Gods decree to wit that whatever God should decree concerning him he would praise God for it Vers 6. They hide themselves c. To wit that they may carry their plots the more closely and may lye in wait unawares to doe me a mischief they mark my steps when they wait for my soul that is they watch to lay snares for me or they mark and observe all my actions and conversation to see if they can pick a quarrell or get any advantage against me or they watch my goings that they may follow and pursue me which way soever I turn my self and all this because they wait for my soul that is to take away my life for nothing lesse will content them Vers 7. Shall they escape by iniquity c. As if he should have said They think by taking away my life to secure themselves and to settle Saul and his posterity in the kingdome but shall this doe it Is iniquity which provokes God to take vengeance likely to secure them from vengeance No doubtlesse this will rather hasten their destruction and this therefore he desires God to manifest in the following words in thine anger cast down the people O God Vers 8. Thou tellest my wandrings c. That is Thou dost exactly know in what a restlesse condition I have lived many yeares together being driven up and down from one place to another and no where suffered to abide in quiet put thou my tears into thy bottle that is let them not be lost and shed in vain do not despise and disregard them but be mindfull of them and let it be seen that thou makest precious account of them He compares the teares that he shed when he was as it were in the wine-presse of affliction to the wine that is pressed out of the grapes every drop whereof they are carefull to save Vers 12. Thy vows are upon me O God c. That is By vows made to thee in the hour of my distresse I took upon me to return thee praise if thou didst deliver me and so there lyes an obligation upon my soul and therewith much care and sollicitousnesse of spirit to make good my engagements The very same expression we have Act. 21.23 we have four men which have a vow on them Vers 13. For thou hast delivered my soul from death c. See the Note Psal 6.4 and 1 Sam. 21.13 wilt not thou deliver my feet from falling that is seeing thou hast delivered me thus from the jaws of death wilt thou not also support me that I may not sink through despair in any future tryalls and troubles and keep me from falling into any sinfull practise though my temptations be many and great or wilt not thou still preserve me that I may not be overthrown by mine enemies or fall under the power of them that seek my ruine see the Note Job 12.5 that I may walk before God to wit trusting in him
ready to doe whatever he would have them And for the second clause some conceive that the wisedome which Joseph was to teach them may include not only the wisedome of politicall government but also all other kind of learning yea even the knowledge of the true religion But the first exposition is far the clearest Vers 23. Israel also came into Egypt c. To wit with his children and family and Iacob which may be meant both of him and his posterity sojourned in the land of Ham see the Note Psal 78.51 Vers 24. And he encreased his people greatly and made them stronger then their enemies To wit in their enemies apprehension and fears see the Note Exod. 1.9 Vers 25. He turned their heart to hate his people c. The same may be said of this expression that is said of Gods hardening Pharaohs heart see Exod. 7.13 to deal subtilly with his servants as by seeking 1. to wear them out with cruell oppressions and hard labour and 2. to prevent their encrease by enjoyning their midwives to destroy all their male children see the Notes Exod. 1.11 15. Vers 28. He sent darknesse and made it dark c. Here the Psalmist begins to mention the Egyptian plagues yet not in the order wherein they were inflicted this being the ninth plague which he mentions first and only the plagues of the murrain of the beasts and that of the boils and blains are here omitted As for the next clause and they rebelled not against his word though some understand it of the plagues themselves mentioned in the foregoing verse They shewed his signs c. to wit that upon Gods command by Moses and Aaron they presently came and did not disobey his command as it is said vers 31. He spake and there came divers sorts of flies yet I conceive it is clearly meant of Moses and Aaron to wit that they rebelled not against Gods command but did both denounce against the Egyptians and bring upon them the severall plagues that God enjoyned them to denounce though so to doe could not but be very dangerous to them Vers 30. The land brought forth frogs in abundance in the chambers of their kings That is say some in the chambers of those stately houses and palaces which had been built by the kings of Egypt in their severall ages But rather by their kings is meant Pharaoh and his Nobles perhaps the Princes that were of the bloud Royall or those that were Presidents and as it were Viceroyes under Pharaoh in the severall principalities that were in Egypt which seem to be those that are called kingdomes Isa 19.2 And I will set the Egyptians against the Egyptians and they shall fight every one against his brother and every one against his neighbour city against city and kingdome against kingdome Vers 37. And there was not one feeble person among their tribes Which as it was strange and miraculous that amongst six hundred thousand Israelites there should not be one that should not be able to goe along on foot with them as it is noted they did Exod. 12.37 when there had been so much sicknesse and death amongst the Egyptians so it was also a great mercy because the weak and sick amongst them would have been a great hinderance and trouble to them in their travels Vers 38. Egypt was glad when they departed c. Insomuch that they minded not the gold and silver which they had lent them for the fear of them fell upon them that is the Egyptians were terrified for fear of being destroyed by means of the Israelites yet some would have this to be understood thus that the Egyptians were now as much afraid of the Israelites as the Israelites had formerly been afraid of the Egyptians Vers 40. The people asked and he brought quails Though they desired flesh in a way of murmuring yet God was so gracious as to satisfie their desires In Psal 78.18 c. Gods giving them quails is mentioned as a judgement but here the Psalmist speaks of it as a singular mercy and therefore I conceive the Psalmist speaks there of the quails given them in the wildernesse of Paran Numb 11.31 which was followed with a great judgement but here of those that were given them in the wildernesse of Sin Exod. 16.13 which God did in much goodnesse and out of his indulgence towards them Vers 43. And he brought forth his people with joy c. Whilst at the same time every house of the Egyptians was filled with howling and lamentation by reason of the heavy hand of God that had been upon them PSALM CVI. Vers 1. PRaise ye the Lord c. The Psalmist speaks herein the name of Gods people being in captivity or under some sad dispersion as appears clearly by those words vers 47. Save us O Lord our God and gather us from among the heathen c. Yet we cannot hence conclude that it was composed upon the occasion of the Babylonian captivity or that dispersion of the people in the daies of Antiochus Epiphanes But because of those words before cited and because we find those that follow here in this first verse O give thanks unto the Lord c in that Psalm which was sung by the Levites when David removed the Ark into the city of Zion as we may see 1 Chron. 16.34 35. we may rather conclude from thence that it was made by David as a form of prayer to be used by Gods people upon occasion of any such like calamity However the drift of this and the following exhortation to praise God O give thanks unto the Lord for he is good for his mercy endureth for ever is to imply that though they were at present in a very sad condition 1. yet it was a mercy which they had cause with thankfulnesse to acknowledge that they were hitherto preserved and were not utterly destroyed and 2. by speaking of Gods never-failing goodnesse to his people in all ages they might upon just grounds encourage themselves still to trust in Gods goodnesse and to wait for reconciliation with God and mercy from God in the worst times Vers 3. Blessed are they that keep judgement and he that doth righteousnesse at all times Some conceive that having said in the foregoing verse Who can utter the mighty acts of the Lord who can shew forth all his praise these words are added as in answer thereto implying that none were so fit to shew forth the praise of God as those that were just and holy and righteous in their lives for which see also the Note Psal 33.1 But I rather think that the drift of these words is to set forth that God is alwaies good and gracious to his people by admiring the blessednesse of those that are his people and that do carry themselves as becomes his people Blessed are they that keep judgement that is that keep constantly a sincere desire in their hearts to doe that only which is just and right and he
As for the following clause rule thou in the midst of thine enemies the meaning is that Christ should rule as King even where the power of his enemies was greatest and maugre all their malice and rage against him and that not only by subduing and destroying his enemies at his pleasure but also by gathering a people to himself and governing them by his word and spirit which is more clearly expressed in the following verses Vers 3. Thy people shall be willing in the day of thy power c. That is when thou shalt goe forth as a mighty king to conquer and subdue the world and shalt make thy Gospel to work mightily upon the consciences of those that hear it then shall thine elect people with all readinesse and willingnesse submit to thee follow and obey thee As for the following words in the beauties of holinesse from the womb of the morning thou hast the dew of thy youth which is acknowledged by all Expositours to be one of the hardest passages in all the Psalms for the understanding thereof we must know First that by the beauties of holinesse may be meant 1. Gods holy Temple or in allusion thereto the holy assemblies of Gods people for which see the Notes 1 Chron. 16.29 Psal 27.4 and 29.2 and then the meaning is this that in the day of Christs power his people should willingly gather themselves together to worship him in his Temple or in the place of the holy assemblies or 2. the amiablenesse that is in the holy wayes of Christianity and then this may be added as the cause of the peoples coming in so willingly to the service of Christ or 3. which I like the best that glorious holinesse wherewith all true Christians are adorned and then this clause is added to set forth the glory of that people that should so willingly come in and submit themselves to Christ namely that they should come in to him in the beauties of holinesse that is adorned with all the holy graces of Gods spirit as souldiers that for the honour of their Generall do goe forth to serve him in their bravest attire or as the Priests in the Law did wait upon God in their holy garments beautifull and glorious the holinesse of the Church being that which indeed makes her beautifull as Tirzah and comely as Ierusalem Cant. 6.4 Secondly those words from the womb of the morning may be read as it is in the margin of our Bibles more then the womb of the morning and then they must needs be referred to the foregoing words as making known that the beauties of holinesse wherewith the people of Christ should be adorned should be more then are the beauties of the morning where it first breaks forth But now if we read this clause as it is in our Bibles from the womb of the morning then may these words be referred either to the foregoing words in the beauties of holinesse and so that which is hereby intended is this that from the first shining forth of Christ upon his people in the preaching of the Gospel and Christ is indeed called the bright morning star Revel 22.16 and the day-spring from on high Luk. 2.78 or from the first forming of Christ in their hearts they should with much willingnesse present themselves before Christ in his service being adorned gloriously with the graces of his spirit as with clothing of wrought gold and raiment of needle-work or else it may rather be referred to the following words from the womb of the morning thou hast the dew of thy youth for many learned men conceive that the Colon or middle point that is in our Bibles betwixt these two clauses is only a distinction for convenient reading not a disjunction of the sense and then the meaning of the words is clearly this that look as the dew is born out of the womb of the cool morning-aire so distilleth down insensibly with innumerable drops upon the earth and indeed the like figurative expressions we find elsewhere as Job 38.28 29. Hath the rain a father or who hath begotten the drops of the dew out of whose womb came the ice the hoary frost of heaven who hath gendered it so from the first breaking forth of the sun of righteousnesse in the morning-light of the Gospel an heavenly offspring shall be suddenly born unto Christ begotten by the word and spirit in innumerable multitudes as are the crystall drops of the dew which in a morning cover the earth They are the children that are begotten unto Christ that are here called his youth because they are made new creatures and are as new-born babes 1 Pet. 2.2 and they are compared to the dew thou hast the dew of thy youth that is thy young and new-born people are as the dew because there should be an innumerable company of them and because they should be suddenly brought forth by a heavenly calling upon the first preaching of the Gospel as the dew that distils down from heaven upon earth And indeed this explication is very sutable to other places of Scripture where the like expressions are used as Isa 54.1 and 66.8 9 but especially that Mich. 5.7 And the remnant of Iacob shall be in the midst of many people as a dew from the Lord as the showres upon the grasse that tarrieth not for man nor waiteth for the sons of men Vers 4. The Lord hath sworn and will not repent Thou art a priest for ever after the order of Melchizedek The chief thing intended in these words is that whereas there should certainly be an end of Aarons priesthood as if the Lord had repented of the honour he had conferred upon that family it should not be so with Christ for his priesthood should be an eternall and unchangeable priesthood But see also the Notes Gen. 14.18 Vers 5. The Lord at thy right hand shall strike through kings in the day of his wrath Here the Psalmist sets forth the victories of Christ as in reference to that which was said before vers 1. to wit that God would make his enemies his footstool The Lord at thy right hand see the Note Psal 16.8 shall strike through kings in the day of his wrath that is though he may forbear them a while yet there will a day come when his wrath will break forth against his mightiest enemies and he will utterly destroy them And indeed though some under this word kings include Christs spirituall enemies as Satan the Prince of this world Joh. 16.11 and sin which reigneth as a king over carnall men Rom. 6.12 and death which is called the king of terrours Job 18.14 yet it is chiefly meant of the mighty men of this world The greatest question is of whom and to whom those words are spoken The Lord at thy right hand c. And for this we must know that they may be understood 1. as spoken to God the Father concerning Christ as if it had been said O God the Father of
is his strong city that is he trusts in his wealth as in a strong city for so Solomon explains himself chap. 18.11 The rich mans wealth is his strong city and as an high wall in his own conceit whereas on the other side the destruction of the poor is their poverty that is the poor are ready as despairing to conclude that their poverty will be their destruction And thus the main drift of this Proverb may be hereby to shew what cause men have therefore to be contented with a moderate estate according to that chap. 30.8 Give me neither poverty nor riches c. Vers 16. The labour of the righteous tendeth to life c. This is severall waies expounded that upon very probable grounds 1. Thus that all the endeavours of the righteous are that they may obtain life eternall and consequently that they may live holily righteously and herein we may include also that they labour to procure this to others too but the fruit of the wicked that is their waies the fruit of their thoughts tend to sin so to death temporall and eternall which is the wages of sin Or 2. thus The labour of the righteous tendeth to life that is they labour merely that they theirs may live without taking any sinfull courses to help themselves not that they may have to spend luxuriously and to satisfy their lusts the fruit of the wicked to sin that is the fruit of all their labours is that they may make provision for the flesh to fulfill the lusts thereof Or 3. thus The labour of the righteous tendeth to life that is the goods that righteous men get by their labour or any other honest way tend to life here eternall life hereafter because they are carefull to imploy them for good which the Lord will recompence with life blessednesse the fruit of the wicked to sin that is all their revenues are spent in sinfull courses which must needs tend to death and thus the poor estate of the godly labouring man as tending to life may in that regard be preferred here before the great revenues of wicked rich men attending to death The two last Expositions I judge the best Vers 17. He is in the way of life that keepeth instruction c. That is he that is willing to receive obey instruction and reproof but he that refuseth reproof erreth and so is in the way of death to wit because refusing the means of grace he must needs straggle into the by-paths of sin and so perish everlastingly yea and with himself he is likely to draw others into the same condemnation which is expressed in the last clause according as some translate it he that refuseth reproof causeth to erre Vers 18. He that hideth hatred with lying lips he that uttereth a slander is a fool That is they are both fools though their practices are contrary to one another the one dissembling his hatred the other discovering it presently with slandering or reviling language yet they are both wicked men Vers 19. In the multitude of words there wanteth not sin c. To wit when they are hastily unadvisedly uttered and by men that effect to be alwaies talking and therefore such men are no better then fools Eccles 5.3 A fools voice is known by multitude of words but he that restaineth his lips is wise that is that considereth what is fit to be spoken and what not and so restraineth himself from speaking at all adventures every thing that comes into his mind It is not therefore all speaking much that is here condemned Act. 20.7 it is noted of Paul that at Troas he preached unto the disciples there and continued his speech untill midnight but Solomons aim is only to shew that because it is a very hard thing for a weak man a long time together so strictly to watch over order his tongue but that at some time or other it will slip aside therefore those men that give liberty to their tongues to run out at randome must needs speak many things that they should not Whence is that counsell of the Apostle be swift to hear slow to speak Jam. 1.19 Vers 20. The tongue of the iust is as choice silver c. Though we may conceive severall reasons why the tongue of the just may well be compared to choice silver as 1. because it is purified from the drosse of all lying flattery vanity and babling and all other the sins whereto the tongues of men are naturally enclined and 2. because it yields a pleasant sound pleasing and delightfull both to God and good men Let me hear thy voice for thy voice is sweet saith Christ to his spouse Cant. 2.14 yet the main reason why Solomon useth this expression here is to shew that the speech of the righteous is precious profitable full of many holy instructions and admonitions that are much for the profit and benefit of those that hear them therefore much more precious must their hearts needs be from whence all this store comes where there are more excellent things treasured up then with their tongues they are able to expresse But now on the contrary the heart of the wicked is little worth like drosse rather then silver the meaning is that all their wisdome thoughts and counsels are little worth and therefore accordingly also their tongues though they may make a great noise must needs be of no worth nor use at all Vers 21. The lips of the righteous feed man c. That is He hath not only whereon to live himself but also out of the abundance of his heart his lips do with holy instructions admonitions consolations feed the souls of many unto life eternall chear and refresh them when they are ready to faint so he is as some great rich man that keeps open house where all comers may freely eat refresh themselves but fools die for want of wisdome that is because they will not hearken to those that would afford them the instructions of life they destroy themselves with their folly or they are so far from this feeding of others that they themselves starve and perish for want of wisdome Ver. 22. The blessing of the Lord it maketh rich c. That is that only that doth it he addeth no sorrow with it that is with that blessing whereby men are enriched Now though this be most true of spirituall riches to which some therefore apply it yet here questionlesse Solomon speaks of outward riches And the difference which here he makes between those that are enriched by the favour blessing of God upon them those that are enriched any other way consists in these things 1. that such men are not terrified in conscience as worldly men usually are for those unjust waies whereby they have scraped their wealth together but are on the contrary cheared with the discovery of Gods love to them in the blessings he
of the just bringeth forth wisdome c. To wit as being herein like a good tree that bringeth forth good fruit plentifully whence it is that speech is called the fruit of the lips Isa 57.19 and therefore shall such a man be carefully preserved even as such trees are but the froward tongue shall be cut out to wit because it yields nothing but wickednesse folly even as men cut down barren and corrupt trees that they may be cast into the fire See the Note Psal 52.5 Vers 32. The lips of the righteous know what is acceptable c. That is they speak those things which the righteous man knoweth do in truth deserve to be acceptable unto all men that will be acceptable to God good men and that because such a man will wisely weigh what he speaks before he speaks it but the mouth of the wicked speaketh frowardnesse that is he knoweth not nor regardeth not how to speak any thing that is good but his tongue is well acquainted with all kind of evill speaking accordingly his talk is continually wicked and such as is justly distastfull to others CHAP. XI Vers 1. A False balance is abomination to the Lord c. See the Note Deut. 25.13 It is as if he had said Though men may slight this sin of deceiving men in this kind the offenders may haply boast of it yet God abhorres it yea it is to him abomination it self and that because it is a sin that tends to the overthrow of humane society because such multitudes are wronged thereby poor men especially that are forced to buy all by the penny in little parcells all this too under a pretence of exact justice And observable it is that the very instruments used in this way of deceit are said to be abhorred of God which doubtlesse is only to shew how exceeding detestable this sin is unto God and that such false balances and weights ought to be broken or some other way destroyed But a just weight it is in the Hebrew a perfect stone because in those times they used to weigh with stones is his delight Vers 2. When pride cometh then cometh shame but with the lowly is wisdome Some understand this Proverb thus that proud men by reason of their folly will be speaking those things whereever they come that tend to the shame reproach of others whereas the humble on the other side will be still speaking of wisdome But the common stream of Expositours runneth another way When pride cometh then cometh shame that is When men through vanity and folly become proud and are exalted in their spirits shame usually follows them close at the heels and that not only because proud men are usually hated of all men because they are so ready to despise others therefore others are as ready to despise and speak evil of them tearming them proud stately fools c. but also especially because God abhorres them and so by his just judgements doth severall waies bring them to shame but with the lowly is wisdome and so they avoid that shame which is the portion of the proud and on the other side are honoured amongst men their humble and prudent carriage makes them to be highly esteemed amongst men God reveals his will and imparts of his grace more and more to them and their wisdome maketh their faces to shine Vers 3. The integrity of the upright shall guide them c. That is say some Expositours so that they shall avoid the snares of wicked men but the perversnesse of transgressours to wit whereby they seek to insnare others shall destroy them But I conceive these words must be understood more generally The integrity of the upright shall guide them that is it shall be a means to make them goe still in a right and safe way that because when mens hearts are upright 1. that will not suffer them to doe any thing that they know is displeasing to God upon any pretence whatsoever as hypocrites will and 2. God will be sure to direct and preserve and prosper such men in all their waies but the perversnesse of transgressours shall destroy them that is it shall mislead them to their utter undoing Vers 4. Riches profit not in the day of wrath c. See the Note Chap. 10.2 Vers 5. The righteousnesse of the perfect shall direct his way c. See the Note above vers 3 but the wicked shall fall by his own wickednesse to wit from their prosperous estate into many miseries troubles at last into utter destructionâ— but see the Note Psal 34.21 and chap. 10.8 Vers 6. The righteousnesse of the upright shall deliver them but transgressours shall be taken in their own naughtinesse Some would have the opposition of this Proverb to be this that the righteous shall be delivered from the snares of the wicked whereas on the other side the wicked shall be taken in that is by their own naughtinesse by those wicked practices which they have divised against others But I rather take it more generally that though the righteous may fall into sin and troubles yet they shall be delivered out of them see the Note chap. 10.2 but transgressors shall be taken in their own naughtinesse that is they shall be irrecoverably destroyed see the Note chap. 5.22 yea many times cut off in the very act of their sins Vers 7. When a wicked man dieth his expectation shall perish c. Some understand this particularly of his expectation that he should oppresse Gods righteous servants or that he should be delivered from death by his riches greatnesse But there is no reason why it should not be understood generally to wit that the wicked man is by death irrecoverably cut off from all the good he expected either for the obtaining or enjoying of any earthly advantages or especially for finding any mercy with God after this life is ended that because after death there is no more place for repentance see the Notes also chap. 10.28 Job 8.11 14 27. As for the following clause the hope of unjust men perisheth it seems most probable that it is a mere repetition of the same thing for the greater confirmation of it Yet some conceive that one clause is meant of the wicked mans being cut short of the good he expected and the other of the disappointment of those that had placed their hope in him or else that the first clause is meant of the affection the second of earthly things hoped for Vers 8. The righteous is delivered out of trouble and the wicked cometh in his stead This change God often worketh in this life that the righteous being delivered the wicked man falleth into the same the like or greater tribulations yea Solomons aim in these words may be to shew that the wicked man often falleth into those very mischiefs which he had plotted to bring upon the righteous and that God brings troubles upon them
people But then where there is want of people the contrary may be said in every regard Vers 29. He that is slow to wrath is of great understanding c. To wit because much wisdome is required for the subduing of mens corrupt passions that are so hardly tamed but he that is hasty of spirit exalteth folly that is he discovereth himself to be a man of great folly or he maketh his folly conspicuous that all men may see it as things lift up are the more easily seen by many but see the Note above vers 17. Vers 30. A sound heart is the life of the flesh c. This may be spoken in allusion to the heart in a mans body so the full meaning of the words may be this that as when that principall part of mans body the heart is sound incorrupt it makes the whole body lively healthfull so when the mind is sound that is free from all sinfull passions which are the morall sicknesses and distempers of the soul particularly from envy as the opposite clause implyeth even this also through Gods blessing the quiet and joy which it works in those that have it Prov. 17.22 doth render the whole body vigorous healthfull and so to appear outwardly and consequently it lengthens mens lives yea it hath this effect in those that are of the weakest tenderest constitution for this some think may be implyed in the word flesh But envy the rottennesse of the bones as if he had said A rotten heart full of envy doth on the contrary waste and consume the strongest bodies see the Notes chap. 12.4 and Job 5.2 Vers 31. He that oppresseth the poor c. That is that any way wrongs him though it be but by neglecting to relieve him out of a base esteem that he hath of him not regarding though he perish in his wants for that this is implyed the opposite clause sheweth reproacheth his maker to wit 1. because it is a wrong to the Creatour when his creature is wronged especially a man that is made after Gods own image which the poor man is as well as the rich 2. because it is God that hath made him poor and the oppressing of those that God hath put into a poor condition is a base perverting of the wise providence of God in making some rich some poor which God hath done for many holy ends and purposes and it imports as much as if one should think that God made them poor that the rich might crush and oppresse them 3. because by oppressing the poor he doth as it were set himself at defiance against God who hath promised to protect them or at least carrieth himself as if he thought that God could not or would not maintain their cause against him But he that honoureth him hath mercy on the poor that is he that hath a desire to honour God will shew mercy to the poor or he that sheweth mercy to the poor doth thereby honour God to wit 1. in that he is carefull to obey Gods command herein 2. in that he relieves those for whom God hath undertaken to provide and so God is honoured in the accomplishment of his promises 3. in that he relieves them as Gods creatures and made after his image and so God takes it as done to himself and 4. in that this argues that he reverenceth the wise providence of God in mingling rich and poor together Vers 32. The wicked is driven away in his wickednesse c. That is for his wickednesse or in the very act of his wickednesse or his wickednesse is the very outward means of his ruine And that Solomon means here the wicked mans being driven away in his death is evident by the opposite clause wherein he mentions the death of the righteous see the Note also Job 18.18 Accordingly therefore the full drift of this expression may be to imply 1. that the wicked are many times sodainly unexpectedly and violently hurried away out of this world where because they live in pleasure they would by their good will live for ever and hereto also agree those expressions elsewhere Luke 12.20 Thou fool this night thy soul shall be required of thee and Job 27.8 what is the hope of the hypocrite though he hath gained when God taketh away his soul 2. that when God begins to raise the storms of his displeasure against wicked men they are no way able to free themselves but are driven away as dust or smoke or chaff is driven away by the wind so sent packing to their place see the Note Psal 1.4 if they seem to escape for a time yet God doth so follow them on with his judgements that he never leaves till he hath driven them into the pit of destruction and 3. that wicked men are driven away by death not only from their present enjoyments but also from all their hopes either for this life or that which is to come But the righteous hath hope in his death to wit because death it self is a great advantage to them the spirit of God chears up their hearts in their greatest agonies with a hopefull expectation of their glory hereafter I know some Expositours understand the first clause either of wicked mens being driven away from sin to sin by the violence of their corrupt lusts affections or of their disappointments in generall that they are usually driven away from the accomplishment of their wicked designs yea that nothing succeeds well with them And so likewise some understand the second clause either of the righteous mans hope in the most desperate dangers even when he walks through the valley of the shadow of death as David expresseth it Psal 23.4 for which see the Note Job 3.53 or else that the righteous hath hope in his death that is the wicked mans he hopes that God will in time cut him off and that then it will be better with the righteous But the first exposition is I conceive that which Solomon intended Vers 33. Wisdome resteth in the heart of him that hath understanding c. That is He that is truly an understanding man will be sure to store up holy heavenly wisdome in his heart and when he hath gotten it he will as carefully preserve it as a precious treasure see the Note Psal 119.11 there wisdome constantly resides as in her own house and from thence they that desire it may fetch it for thence she doth upon all just occasions manifest her self which last is implyed by the following opposite clause but that which is in the midst of fools is made known that is nothing but folly dwells in such mens hearts and that themselves do continually proclaim Or which is farre the most probable Wisdome resteth in the heart of him that hath understanding that is A wise man can and doth usually conceal his wisdome he will not indiscreetly or vain-gloriously utter what he knows but that which is in the midst
speaking softly to his companions lest he should be over-heard by some body and so prevented in what he hath designed to doe In a word the meaning is that wicked men by their cunning plots and hypocrisy in the close carrying on their designes do work much villany Vers 31. The hoary head is a crown of glory if it be found in the way of righteousnesse To such a one the gray hairs wherewith his head is compassed round about is a glorious ornament even as a silver crown which God himself hath put upon his head to wit because such an one doth in a speciall manner bear in himself the image of God who is the Ancient of daies Dan. 7.9 as likewise because old men by long experience do often attain the greater wisdome and the very gray hairs of such men do render their countenance the more comely grave and do naturally procure the more authority and respect amongst men Vers 32. He that is flow to anger is better then the mighty c. That is he is a man of greater excellency and more to be commended for his strength and fortitude then he that is of mighty bodily strength to wit because the strength of the soul is better then bodily strength it enables men to bear reproaches and injuries which are of all burdens the heaviest hardest to be born to resist and overcome a mans own unruly passions and sinfull lusts together with those principalities powers Eph. 6.12 which of all enemies are most hardly resisted and subdued And by mens subduing these much benefit redounds to other whereas the mighty man cannot obtain victories nor subdue cities without much bloudshed and hurt to others And to the same purpose is the following clause and he that ruleth his spirit that is that overruleth his affections passions then he that taketh a city who may the while be a slave to his own lust But see the Note also chap. 14.29 CHAP. XVII Vers 1. BEtter is a dry morsell quietnesse therewith then a house full of sacrifices with strife We had a Proverb before much like this chap. 15.17 for which see the Note there But the meaning of this is briefly thus that the smallest coursest pittance with quiet is more comfortable safe and wholesome then a house full of good chear for that is meant by a house full of sacrifices see the Note chap. 7.14 with strife and contention Which may be said because at feasts wine good chear do usually cause many quarrels or else to imply that it is better to be in a low then in a high condition because these are usually exposed to more envy and hatred and strife then meaner men are Others also understand this Proverb of the happinesse of those that enjoy a little with quiet of conscience above those that have plenty with a conscience that continually chideth them for what they have gotten unjustly or for some other wickednesse Vers 2. A wise servant shall have rule over a son that causeth shame c. See the Notes chap. 10.5 and 14.35 and shall have part of the inheritance among the brethren Thus it is usually in both particulars mentioned The first when a servant for his wisdome is advanced to some place of honour magistracy and so the foolish son having wasted his estate being become poor liveth under his command or else when the master of such a servant shall give him the rule over his whole family or shall make him at his death one of his Executors a guardian over his foolish son perhaps over all his children And so the second also either when such a servant growing rich and great buyes the estate of his masters prodigal child or rather when a master shall give one of his daughters in marriage to such a servant or shall adopt him for his son and thereupon shall at his death allot him a share in his inheritance But the drift of the Proverb is to shew that wisdome doth often prefer men above those that otherwise had it not been for their folly might have been their betters Vers 3. The fining pot is for silver and the furnace for gold but the Lord tryeth the hearts Either we must understand these words thus that as the fining pot and the furnace do try silver and gold so the Lord whose eyes are as a flame of fire Rev. 1.14 tryeth the hearts of men or thus whereas the gold-smith can by his art try of what goodnesse his silver gold are can purify them from the drosse that was in them none but the Lord only can try that is exactly know or purify and purge by affliction or otherwise the hearts of men See the Notes Psal 7.9 and 26.2 and 66.10 and Job 23.10 Vers 4. A wicked doer giveth heed to false lips c. That is to lies slanders flatteries or generally to all manner of evil speeches whatsoever and a liar giveth eare to a naughty tongue that is a mischievous tongue or a lying slanderous tongue The drift of this Proverb therefore may be to shew 1. that not only to speak evil but also willingly to hearken to evil speakers to be prone to believe lies is the property of a wicked man or 2. that wicked men are still ready to yield to the evil suggestions enticements commands of others or 3. that because men are delighted with such talk as is sutable to their disposition therefore liars and slanderers love to hear the lies and slanders of others and generally all wicked men delight to hear those that talk wickedly Vers 5. Whoso mocketh the poor reproacheth his maker That is he that derideth a man distressed with poverty or any other sad affliction It is a sin to deride any body but the poor man is mentioned because men do usually take most liberty to scoffe at such men and yet the deriding of them is worst because thereby men adde affliction to the afflicted But see the Note chap. 14.31 Vers 6. Childrens children are the crown of old men c. To wit because this makes known that they are very aged and because children are a glorious blessing of God and do render their parents to be the more reverenced respected and to be of the more authority amongst men and the glory of children are their fathers to wit whether living or dead for living with them their wisdome and authority do supply many defects in their children and whether living or dying they are an honour to them But now both these clauses must be understood both of parents children that are vertuous pious for otherwise they will both be but a crown of thorns to their nearest relations Vers 7. Excellent speech becometh not a fool c. Some by excellent speech understand copious fluency of speech which they say becometh not a fool because the more he speaks the more he will discover his folly Again others by excellent speech understand a
even as if they were asleep yea as if they were dead men it makes men carelesse and negligent in their affairs and senselesse of the misery they are like to bring upon themselves which yet will come upon them as the next clause sheweth and an idle soul shall suffer hunger Vers 16. He that keepeth the commandement keepeth his own soul c. That is He that sincerely desireth endeavoureth to keep Gods commandements doth thereby preserve himself from death temporall and eternall for that this is the meaning of these words appears by the opposite clause but he that despiseth his waies shall die that is that lives carelesly and walks at randome not minding what he doth or that taketh no care to order his life according to Gods commandements see the Note chap. 13.13 But this Proverb may be understood also of observing or despising the command of the civil Magistrate Vers 18. Chasten thy son while there is hope and let not thy soul spare for his crying Or as it is in the margin of our Bibles to his destruction or to cause him to die And the meaning may be either that the fathers sparing of his child would tend to his destruction and as we use to say bring him to the gallows or that a father should not forbear when his sons wickednesse so required to cause him to be put to death according to that law made for a rebellious son Deut 21.18 21. Vers 19. A man of great wrath shall suffer punishment for if thou deliver him c. To wit whether it be by appeasing his wrath or by freeing him from the danger whereinto by his passion he had brought himself thou must do it again and that because he will upon some other occasion be passionate again and so by his passion will bring himself again and again into danger Vers 20. Hear counsell and receive instruction c. That is the counsell and instruction that is here given in this Book or rather the counsell and instruction of God and all good men in generall that thou maiest be wise in thy later end that is that though thou hast spent the former part of thy time in vanity and wickednesse yet thou mayest be wise at last or that thou mayest be wise when thou comest to be old or when thou comest to die to wit that then it may appear that thou art wise that then thou mayest reap the fruit thereof for the meaning is not that we should not seek to be wise in our youth but therefore it is said that thou mayest be wise in thy later end because then wisdome stands men in most stead and all their felicity depends upon their being wise then Vers 21. There are many devices in mans heart neverthelesse the counsell of the Lord that shall stand Some by the counsell of the Lord here do understand the counsell that he gives unto men in his word and accordingly they understand this place thus that when men are in a demurre what to doe they have usually many devices in their heads never regarding the directions of Gods word whether or no that which they contrive be agreeable to what is there enjoyned but it is they only that follow the counsell of Gods word that shall prosper in what they undertake But I rather conceive that it is the eternall purpose and decree of God that is here called the counsell of the Lord so the meaning of the words seems to be this that men have usually many various devices in their thoughts for the effecting of what they desire which in the conclusion come to nothing but that Gods counsell is alwaies unchangeably the same and sure to be accomplished See the Notes chap. 16.1 9. Vers 22. The desire of a man is his kindnesse c. That is That which a man doth naturally desire or which he ought to desire is that he may be able to shew kindnesse to others that he may be open-handed and bountifull to those that stand in need of it and a poor man is better then a liar that is a poor man that hath not to give and yet haply desires to give if he had it is better see the Note 2 Cor. 12.8 then a rich man that pretends himself not able to give when he hath abundance or that promiseth to give doth not and that maketh a shew of kindnesse when there is no such thing in his heart and so is a liar or a poor man is better then a false-dealing rich man Thus I conceive this Proverb may be best understood Yet there are many other expositions given of it that are not altogether improbable as 1. that men are usually kind to others with an aim to procure from them the accomplishment of their desire in some greater matter and that a poor man that hath nothing to give is better then such an one that makes merchandise of his kindnesse or 2. that there is nothing makes a man more to be desired amongst men then his kindnesse c or 3. that it is usuall with men to pretend that their desire of riches is merely that they may be kind and bountifull to others but that a poor man who is contented with his mean estate is better then a rich man that falsly seeks to hide his covetousnesse under a pretence of intending to doe good unto others or 4. that men are ambitious to shew kindnesse and not to stand in need of the relief of others but that a poor man not ashamed of his poverty is better then one that will make a shew of giving though he be fitter to receive alms from others Vers 23. The fear of the Lord tendeth to life c. See the Notes chap. 10.27 and 14.27 and he that hath it shall abide satisfied to wit with abundance of all desireable blessings or with his interest in God and his assurance of Gods provident care over him he shall not be visited with evil that is with any thing that shall be truly hurtfull to him Vers 24. A slothfull man hideth his hand in his bosome c. To wit that in cold weather he may there keep it warm and will not so much as bring it to his mouth again to wit to feed himself which is an hyperbolicall expression shewing that hunger cannot prevail against such mens sloth and that they will not doe no not those things that are most easie and most necessary to be done see chap. 26.12 Vers 25. Smite a scorner and the simple will beware c. That is though it will doe no good to the scorner yet another man that errs out of weaknesse and ignorance will take warning by it and reprove one that hath understanding and he will understand knowledge that is he will understand his errour mend what is amisse there will be no need to smite him a gentle reproof will serve the turn Yet this last clause and he will understand knowledge may be referred to the simple
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
discover any new thing tending to mans happinesse that had not been discovered before Vers 13. Then I saw that wisdom excelleth folly as farre as light excelleth darknesse As if he should have said Though I found wisdom and knowledge to be vanity as to the making of a man happy yet I do not thence conclude that wisdom is no more to be regarded then folly for this I found withall that wisdom doth farre surpasse folly even as farre as light surpasseth darknesse And indeed well is wisdom and knowledge compared to light and folly and ignorance to darknesse because 1. As light discovers things to men Eph. 5.13 All things are made manifest by the light and inables men to distinguish one thing from another whereas in the dark all things are hidden from men and therefore there can no difference appear of one thing from another so doth wisdom make men understand things and discern betwixt good and evil truth and errour whereas folly makes men to be as blind men that see nothing 2. As light is very comfortable chap. 11.7 Truly the light is sweet and a pleasant thing is it for the eyes to behold the Sun whereas darknesse is dreadfull and full of terror so is knowledge very delightfull chap. 8.1 A mans wisdom maketh his face to shine but folly yields a man no comfort at all 3. Wisdom as light directs men in their way and shewes them dangers that they may avoid them whereas folly and ignorance misleade men and expose them continually to manifold dangers And 4. As light wakens men whereas darknesse lulls men asleep so wisdome and knowledge wakens those that sleep securely in a sensual estate and makes them think of their danger whereas ignorance makes men in such an estate to sleep securely without any feare Vers 14. The wise mans eyes are in his head c. As if he should have said He is not blind Or rather As men by tâ—eir eyes being placed as watchmen in the watch-tower of the head do discerne things a farre off and round about them so the wise man by his wisdome is circumspect and provident judicious and wary in all his undertakings he marketh all circumstances for the right ordering of all his undertakings he forecasts what the issue of things will be a long time after and so foreseeth things to come and minds not only present things yea he compares things past present and to come and so is the better able to judge of things and by this meanes he ordereth his wayes aright he keeps himselfe from wandring or stumbling avoydeth that which is evil and followeth that which is good see the Note Pro. 4.25 But the foole walketh in darknesse that is He is blind or He seeth no more then a man that is in the dark or His eyes are in his heeles he minds only things present and seeth not any evill till it is upon him The meaning is that the foole is ignorant rash inconsiderate inobservant of circumstances that he foreseeth not either conveniences or mischiefes and so he goeth stumbling on in a confused blind manner in all that he doth not knowing which way to choose and which to refuse and so doth usually fall into many mischiefes Some Expositors doe adde that these expressions of a wise mans eyes being in his head and a fooles walking in darknesse do also imply 1. That as the sight is an ornament to the body and blindnesse a great deformity making the body to be to the soule as a dungeon that hath no windows in it so is wisdome a very great ornament to the soule and folly a sore blemish And 2. That as a man by his eye-sight can discerne light which a blind man cannot doe so by wisdome a man is enabled to discerne the power of reason propounded to him whereas folly renders men uncapable of receiving counsel But that which is before given for the meaning of the words was I conceive chiefely intended And then that which followeth And I my selfe perceived also that one event happeneth to them all is as if he had said As I perceived the excellency of wisdome above folly so I perceived also that notwithstanding the wisest of men are subject to the same event in regard of their outward estate here in this world that fooles are to wit that which is afterwards expressed ver 16. that both dye and both are at last forgotten or more generally the same calamities and sorrowes Vers 15. Then said I in my heart As it happeneth to the foole so it happeneth even to me and why was I then more wise c. That is why did I labour to get more wisdome then the foole hath Or What advantage have I of being wise above the foole Then I said in my heart that this also is vanity that is I determined that in regard the same events befall the wise man that befall the foole for the making of a man happy here in this world and for the giving of full content to the soule even wisdome it selfe is no better then vanity I know that many take this last clause to be a censure passed upon that hasty angry inference of his in the foregoing words And why was I then more wise namely that it was vanity in him and so would be in any other thus to determine thus to undervalue wisdome because the wise man and the foole are subject to the same outward events But the first exposition seemes to me the best Vers 16. For there is no remembrance of the wise more then of the foole for ever c. That is The remembrance of the wise man shall no more remaine for ever then the remembrance of the foole though they may be remembred by some few yet not by others though for a time yet not for ever seeing that which now is in the dayes to come shall be forgotten that is both the men themselves and all their wisdome and glorious works will be forgotten and buried in eternal oblivion New wise men that arise will eclipse the glory of those that were before them and time will devoure all the monuments which they leave of themselves behind them And how dyeth the wise man as the foole This may be taken as the reason why there is no more remembrance of the one then of the other namely because they are both at last cut off by death Or rather it is another instance wherein Solomon sheweth how the same event happeneth to them all as he had said before ver 14. to wit because they fare alike here in this world in regard of death And this is expressed by an interrogation to intimate that it is in reason a matter of wonder griefe and indignation that it should be so and how dyeth the wise man as the foole But still we must remember that Solomon did not question but that a different event would befall the good and the bad after death God saith he Chap. 12.14 shall bring every work into
nothing but disappointment and vexation of spirit here he undertakes to prescribe remedies against these vanities Though in the foregoing discourse he had here and there inserted some generall remedies as for men to feare God and comfortably to enjoy that portion of these outward things which God hath been pleased to bestow upon them yet here now he prescribes more particularly severall meanes for the healing at least for the allaying of the vanities and miseries whereto man is subject and for the procuring of the happinesse of a peaceable and contented mind so farre as it is attainable in this life And it is not improbable that from that which he had said in the end of the foregoing chapter he takes occasion here to insert these Rules of direction for having said there that no man knoweth what is good for him here thereupon he undertakes to teach men what is good for them and by what meanes they may come to live with as much content and comfort as in this world can reasonably be expected And the two first Directions he gives is concerning mens care for the procuring and preserving of a good name and for learning not to feare death which is the common end of all mankind A good name is better then precious ointment that is then the choicest of all riches and outward delights See the Notes Pro. 15.30 22.1 for because precious aromatical ointments were very highly esteemed amongst the Israelites and thence it is that they are reckoned amongst Hezekiahs treasures 2 King 20.13 therefore a precious ointment may be figuratively put here for all kind of riches and bodily delights But yet they may be preferred before a precious ointment particularly with respect to the qualities of such precious oyntments as 1. Because whereas sweet oyntments are very delightful and do exceedingly chear and refresh the spirits of men so the fragancy of a good name doth much revive and comfort the heart of those that are highly extolled for their goodnesse and piety and of those that hear the good report that is given of them yea the sweet savour of a mans good name will spread farther and continue longer then the smell of the best ointment can do this may fill the house as it is said of the ointment wherewith Mary anointed the feet of Christ Joh. 12.3 but the other may fill both town and countrey Rom. 1.8 Your faith is spoken of thorowout the world this may leave a sweet sent behind it for some few hours but the other will continue fresh many years yea even after the party himself is deceased so that as oyntments by embalming do help to preserve for a time the dead bodies of men so a good name doth in this regard make men live as it were after they are dead Pro. 10.7 The memory of the just is blessed but the name of the wicked shall rot 2. Because as oyntment doth cause a mans face to shine and to appear the more beautiful in the eyes of others so when men are renowned for their wisdom and pietie and good works it makes their face to shine chap. 8.1 it causeth others highly to esteem and reverence and admire them 3. Because as such oyntments do supple the flesh and sinewes and make men nimble and fit for any exercise or service so a good name doth much quicken and enliven men and makes men active and vigorous both for all publick and private imployments and 4. Because as such oyntments are of a healing nature so a good name is very effectual to heal the venome of backbiting tongues and the heart of a man when it is broken and wounded with divers other sorrowes As for the following clause some joyn it with the former thus As a good name is better then precious ointment so the day of death is better then the day of ones birth And others also understand the second in a limited sense with respect unto the former to wit that the day of death is in this regard better then the day of ones birth because after death a good mans name doth especially flourish whilst they live their name may be overclouded with envy but when they die the general applause of those that survive them doth dispel those clouds and their name spreads abroad like the spices when they are broken or the sweet perfume of some precious oyntment But it is better to understand it more generally that the day of death is better then the day of ones birth because death freeth men from all the sinnes miseries and vexations of this life whereinto mens birth giveth them their first entrance men are born to trouble Job 5.7 but death puts an end to all the troubles of this life And so the drift of this clause may be either to discover the vanity of riches by shewing that the day whereon a man is taken from all his wealth is better then that day whereon he first enters upon the enjoying of these outward things or else to arm men against that great vanity of this life the fear of death by shewing that the day of death is to good men especially men of a good name that have an entrance thereby to eternal glory where all tears shall be wiped away from their eyes a far greater advantage then the day of their birth whereon there useth to be so much rejoycing Vers 2. It is better to go to the house of mourning then to go to the house of feasting c. That is to a house where there is mourning for some near relation that is there deceased as appears by the following words and so likewise by the house of feasting may be peculiarly meant the houses where there are birth-day feasts kept that so this clause may fully answer that in the close of the foregoing verse the day of death is better then the day of ones birth though I conceive it may well enough be extended to all houses of feasting whatsoever It is true indeed that at feasts many occasions may be taken for holy and good Meditations But yet because at feasts there are usually all sorts of vanity and provocations to vanity and when mens spirits are disposed to chearfulnesse they are then most exposed to lightnesse and sad objects make deeper impression upon our spirits and particularly because at feasts men are apt either to put farre away the evill-day as it is said of those prophane feasters Amos 6.3 to keep the thought of death out of their minds the meditation whereof is most usefull for men or else to slight it and make a jeast of it as those Isa 22.13 Let us eate and drink for to morrow we shall dye therefore it is better to goe to the house of mourning then to goe to the house of feasting And this is indeed the reason that is here given for that is the end of all men to wit death and the living will lay it to heart that is in all probability because the sight of
a dead corpse together with the lamentation and teares of the mourners doe naturally soften the hearts of men and fit them for holy meditations they that are present at such meetings will be seriously and sadly affected with it and will diligently ponder with themselves of the mighty power of God and the frailty and vanity of man that they also must dye and give an account of their lives before Gods tribunall and that therefore it behooves them to prepare themselves against their change comes Vers 3. Sorrow is better then laughter c. It may be read as it is in the margin of our Bibles Anger is better then laughter and then the meaning must be that the anger of one that will frowne upon a man that doth evill and freely reprove him for his faults is better then the smiles and flatteries of clawbacks and parasites and so likewise we must understand the following clause For by the sadnesse of the countenance the heart is made better that is by the austere and frowning look of such a reprover the heart of the reproved is made better both in regard of amendment and the comfort that will afterwards follow thereupon But both that which went before and that which followeth in the next verse sheweth that Solomon is here speaking of sorrow not of anger and proves what he said before that It is better to goe to the house of mourning then to goe to the house of feasting because sorrow is better then laughter that is A sad sober and composed frame of spirit whether wrought in a man upon the remembrance of his sinnes or some affliction that is befallen him or by the serious meditation of death at funerals whereto indeed the words may seeme to have particular respect is better then light frolick and profuse mirth when men swim in sensual delights and never mind their sinnes or their own approaching end or other judgements of God For by the sadnesse of the countenance the heart is made better that is by sorrow manifested in the countenance the heart the better part of a man is made better to wit because hereby men are weaned from the world vaine and light and foolish lusts and affections in them are checked and suppressed and they become seriously sensible of those things that concerne their peace and eternall good whereby way is made also to true chearfulnesse and joy This I conceive is the meaning of this divine Paradox But yet it may be understood of sorrow in others Sorrow is better then laughter that is It is better to be amongst those that mourne then amongst those that laugh and that because sad objects are to the heart of man like ballast to the Ship that makes it goe steady the sad countenance of mourners doth keep those that behold it from those vanities whereinto at feasts men are prone to run out In the Hebrew it is very elegantly expressed for by the badnesse of the countenance the heart is made better Vers 4. The heart of the wise is in the house of mourning but the heart of fooles is in the house of mirth This may be understood two severall wayes either 1. that the thoughts of wise men are still upon those things that belong to the house of mourning those things for which men are there afflicted and grieved they are still thinking of death and such mournfull things of the hunger and thirst the wants and miseries that others endure as remembring that they also may come to be in the same condition yea when their bodies are not in such places even in the midst of their greatest joy and feasting their hearts will be still musing on such things as these and by that meanes are fore-armed against such calamities come to be their portion and doe live alwayes as those that must presently dye whereas on the other side fooles cast off all such thoughts and put farre away the evill day Amos 6.3 their minds run altogether upon good cheare and laughter and revellings yea though they are called to mourning yet then they will be all for merriment and so being wholly taken up with worldly pleasures thorough unpreparednesse of heart they are overwhelmed when any miseries or sorrowes come upon them or else secondly that wise men desire to be amongst mourners there they would be when they are by some occasions kept away whereas fooles desire and seek to be only in frolick company at feasts and tavernes and such like places their heart is there when they cannot be there if they could they would have their share at every merry meeting And thus doth Solomon prove that sorrow is better then laughter as he had said in the foregoing verse because that which wise men choose is like to be better then that which fooles choose Vers 5. It is better to heare the rebuke of the wise then for a man to heare the song of fooles That is the jeasts and merry discourses or rather the flattering speeches of Claw-backs and Parasites which as so many Syren songs doe please and delight the corrupt and depraved nature of foolish men as much as the sweetest and most pleasant musick and singing doth tickle and delight the eares of those that heare it The meaning therefore of this sentence is that one wise reprover is better then many flattering fooles and that it is better to hearken to the sharp reproofes of a prudent friend that will seasonably and wisely tell us of our faults then to hearken to the flatteries of fooles that will sooth us up in our vices See the Notes Psal 141.5 Pro. 15.31 32. 27.6 And thus flatteries may be called the song of fooles with respect to the folly both of the flatterer and of those that delight to be flattered But whence is this inserted in this place I answer Some conceive that this is spoken only by way of comparison as if Solomon had said As the severe reproofes of wise men are to be preferred before the jeasts and flatteries of fooles so an humbling reproving and reforming sorrow is more desireable then alluring and bewitching pleasures But others doe farre better give this account of the joyning of this sentence with that which went before to wit that because reproofes doe usually cause sorrow at first in the parties reproved therefore this is also added to prove sorrow to be better then mirth Vers 6. For as the crackling of thornes under a pot so is the laughter of the foole c. To wit because as thornes being set on fire doe make a great noise which yet is harsh and unpleasant to the eare and are sodainly kindled and give a great blaze but presently they are burnt out and so they doe no good at all there 's much noise but little fire much light but little heate and so the meate continues raw in the pot yea the standers by though at first they may be scorched a little yet are not thereby thoroughly warmed see the Notes Psal
business that men undertake and purpose to do there is a fit and seasonable opportunity to be taken and a right manner to be observed for the doing of it therefore the misery of man is great upon him that is men are commonly exposed to manifold miseries and calamities by reason that they know not or mind not the doing of things thus in a fit time and a right manner Now this which is thus generally delivered concerning the miseries that befall men for want of observing judiciously the fittest seasons and right way for the doing of those things they undertake Solomon addes with respect to that which he had said in the foregoing verse concerning the wisdome of observing this time and judgement in dealing with Kings shewing that subjects do usually bring much misery upon themselves because they want this wisdome of ordering themselves in their dealing with Kings seasonably and judiciously in all they do for the preventing or appeasing of their displeasure Or else he doth here make way to another point of wisdome which may conduce much to the tranquillity of mens lives so far as it is attainable here in this world and that is a heedfull prevention of or preparation for those evils which may come upon us we know not when nor how soon which is implyed by shewing that the best way to prevent these evils is by a circumspect care to do all things seasonably and with discretion and judgement for the manner of doing them as he had said before in his precept concerning obeying of Kings and withall that for want of this wisdome men doe commonly bring many miseries upon themselves which not being able to avoid there is no remedy against them but a patient bearing of them Vers 7. For he knoweth not that which shall be c. That is No man can foreknow what will be hereafter and so he cannot tell what the issue will be of any enterprise that he undertakes for who can tell him when or how it shall be that is no man can possibly inform him of things to come or of the manner how or the time when they shall be Now this is added to shew that seeing therefore men cannot foresee nor prevent the evil that is coming upon them and so can hardly know how to do things in the fittest season and manner the misery of man must needs be great both in regard of the continuall disquiet of his mind by his fears of the evil that may befall him and also in regard of the evils themselves that are like to come upon him Men may flatter themselves that thus and thus things will come to passe as they have suggested to themselves where as alas they know not what the event will be or how or when it will be the evils which God hath appointed shall come upon them and the more unexpectedly they come upon them the more heavily they will crush them Vers 8. There is no man that hath power over the spirit to retain the spirit c. That is when death comes no man is able to retain or hold his soul or breath of life from departing out of his body see the Notes Gen. 2.7 Job 10.12 34.14 It is as impossible for any man thus to retain his own spirit as it is to withhold the wind from blowing neither hath he power in the day of death to wit to secure himself from dying the mightiest men that have most power in the world are as unable to withstand death as the meanest and weakest amongst the people and there is no discharge or casting off weapons in that war that is in that terrible conflict when death mans great enemy as he is called 1 Cor. 15.26 shall assault men and nature is wont to resist his assaults with all its strength there is no possibility of being discharged or freed from fighting it out or of avoiding this combate neither is there any weapon of war wherewith any man can assault this adversary there is no arrow spear or javelin which men can let fly against him so that as there is no evading this war so it is impossible also to beat off this enemy before this all-conquering Champion sooner or later all men must fall who then as a Conqueror will carry them away to the grave only indeed spiritually the Saints shall through the death of Christ even in death it self be more then Conquerors neither shall wickednesse deliver those that are given to it that is say some Expositors their wealth and great estates gotten by wickednesse see the Note Pro. 10.2 or the pride insolency and tyranny of those that are in great places But I rather think that this is meant of those many base and unwarrantable practises wherewith wicked men when they have plunged themselves into danger are wont to endeavour to deliver themselves to wit that all such shifts and sinful crafty devices will be to no purpose shall they escape by iniquity saith David Psal 56.7 Doubtlesse wickednesse is more likely to hasten mens ruine then to deliver them from ruine And this is here added either 1. with reference to that foregoing precept vers 2. concerning the obeying of Kings therefore ought subjects to be very wary of provoking their King to displeasure because it is in his power to condemn them to death that disobey his commands and when he doth so it is not in the subjects power to retain his spirit the wickedness of rebellion can never deliver them Or else 2. with respect to what he had said in the foregoing verse concerning mans not heing able to foreknow future things whereto here he addes that as men cannot foresee evils coming upon them so neither can he withstand the greatest of worldly evils namely death thereby implying as I conceive that when men have been carefull to do all things seasonably and with judgement that they may not rashly expose themselves or their lives to danger for those evils which cannot be foreseen nor prevented the best way is wisely to prepare and set themselves to bear them cheerfully and patiently to submit to the Providence of God Vers 9. All this have I seen and applied mine heart unto every work that is done under the Sunne c. With this Transition much like to those he hath formerly often used see the Notes Chap. 7.15 23 25. he passeth to the observation of further vanities But the drift of the words seemes to be this that whilst he was considering of these observations of his whereof he had spoken concerning Magistrates and people in a way of civill government and of the good meanes that might be used to live quietly under Kings by a wise obeying their commands he took notice of this likewise further to wit that sometimes God though in justice to punish the sinnes of a nation doth suffer tyrants intolerably to crush and afflict the poor people adding yet this withall that Gods advancing such men to these places of dignity tends usually to
their own hurt There is a time saith he wherein one man ruleth over another to his own hurt to wit not only because they grow the worse by their honour and the bolder in all kind of wickednesse but also because the wrath of God falls at last the more heavily upon them for the abuse of the power that God had put into their hands in their oppressions and tyranny and other wickednesse they have committed sometimes the people rise up against them and destroy them and sometimes God himselfe powres forth his judgements upon them Now the observation of this course of Gods Providence Solomon here mentions thereby to teach men with wisdome and meeknesse quietly and contentedly to submit thereto and to study to make good use of it Vers 10. And so I saw the wicked buried c. This place is very obscure in the Original and is accordingly translated severall wayes by Interpreters And hence it is that some understand the first clause only of the prosperous life and death of wicked men I saw them highly honoured in life and death who had come and gone from the place of the holy that is who had long peaceably enjoyed the power and honour of supream Magistracy or who being desperately wicked wretches had yet covered their wickednesse with a shew of religion coming and going frequently from the house of God And then the second clause they understand of the neglect and contempt of the godly and they were forgotten in the City where they had so done that is those that were truly godly and had really and sincerely done that which the other did only make a shew of were driven into corners at least they were slighted and no notice in a manner taken of them and so they were buried in forgetfulnesse And of this it is they say that Solomon passeth that censure this is also vanity to wit that wicked men and hypocrites should have so much honour done to them whilst the righteous live and dye in so great obscurity But according to our Translation the whole verse is to be understood of wicked Rulers thus And so I saw the wicked buried As if he had said Though I observed that the power which God suffered tyrants to exercise for the oppression of others tended at last to their own hurt as was said in the foregoing verse yet withall I saw that many times they have lived in high esteeme to the last dying peaceably and being buried honourably with great pomp and solemnity with funerall Orations statues and monuments erected for them Who had come and gone from the place of the holy that is who had all their lives time with great state and majesty in the sight of the people come and gone from the royall throne or seate of judicature which is the seate of the holy God see the Notes Deut. 1.17 2 Chron. 19.6 Psal 82.1 The expression here used is much like that which we often meet with in the Scripture of the Magistrates going in and out before the people Numb 27.17 and is used to imply that they lived and dyed peaceably in the place of Magistracy as likewise the great state wherein they had lived amongst the people And then for the following words And they were forgotten in the City where they had so done Some take them to be added for the further setting forth of their seeming happinesse in that there was after their death no talke of their wickednesse in the place where they acted so much villany so that not only in life and death but even after death also they seemed to be happy But I rather take this to be added by way of discovering the vanity of their prosperous estate in that though they lived and dyed in peace and honour and with a shew of great applause yet within a while they were forgotten they lived like Gods but they dyed like men yea indeed as they had lived like beasts so being laid in their graves they were forgotten like beasts those that before flattered them being then silent if not exclaiming against them and so their name and memory rotted together with their dead carcases And accordingly Solomon closeth what he had here said of these wicked tyrannicall Rulers with this censure this is also vanity to wit to live in such pomp and power and honour and to be buried with such magnificent solemnity and yet within a while to be quite forgotten this being also no advantage to them in regard of their eternall condition because in the midst of all their pomp and glory amongst men the Lord abhorres them and the more they have flourished here the greater will their punishments be hereafter Vers 11. Because sentence against an evill work is not executed speedily therefore the heart of the sonnes of men is fully set in them to doe evill Hereby the reason is hinted why such wicked Governours and Tyrants as Solomon had now spoken of doe live and dye in their wickednesse and both in life and death are applauded amongst men it is because God doth usually forbeare wicked men a long time and it is the guise of all wicked men from hence to embolden themselves in their evill wayes Vers 12. Though a sinner doe evill an hundred times c. That is never so often see the Note Chap. 6.3 and so haply he commit the same sin never so often and his dayes be prolonged to wit through Gods forbearing to punish him which he abuseth to the afflicting of the righteous and consequently for that this is implyed the following words shew though a godly man suffer evill many and many times and his dayes be shortned yet surely I know as if he had said What ever dreaming sinners may vainly imagine yet this I know of a certainty that it shall be well with them that feare God which feare before him that is it shall be in the end well with them that feare God truly and sincerely God himselfe bearing them witnesse that seeth their hearts or that feare him meerly out of an awfull respect to his presence and all-seeing eye that avoyd evill and doe good not for feare of man or for feare of shame or punishment but sincerely out of respect to God and as desiring to approve themselves to him whose eye is upon them in all their wayes Vers 13. But it shall not be wâ— with the wicked c. In true judgement it is never well with wicked men because their very prosperity ripens their sinnes and fits them for judgement But that which Solomon intends here is that even in regard of his outward prosperity it shall not be alwayes well with the wicked he shall not alwayes escape the judgement of God will at last fall upon him and so in the end it shall not be well with him but on the contrary exceeding ill Neither shall he prolong his dayes to wit not alwayes nor according to his desire and expectation see the Note Psal 55.23 God in his wrath
excellencies of Christ set forth to them 1. That they may thereby better their knowledge of him whom indeed we can never know enough Eph. 3.19 and may be delighted to heare his praises as indeed men love to heare others talke of those they greatly affect and be stirred up the more to love him and the more industriously to seek after him 2. That those that doe set forth his excellencies to them may thereby find their own affection the more inflamed towards him and 3. That others also hearing his praises might be wonne to love him and to seek by faith to be united to him And besides this makes way to raise up our attentions the more heedfully to observe that glorious description that is immediately given us of Christ Vers 10. My beloved is white and ruddy c. Thus the Spouse sets forth the beauty of her beloved as one of a sanguine complexion covertly thereby to condemne her former folly in disregarding such a one as he was and withall to quicken her own affection towards him and to represent him as one that deserved to be beloved of all And indeed it is the office of the Church thus evidently to set forth Jesus Christ crucified before the eyes of men by the preaching of the Gospel Gal. 3.1 Expositors doe severall wayes apply this as 1. that Christ was white in regard of his Godhead as being the brightnesse of his fathers glory Heb. 1.3 and therefore when at his transfiguration the glory of his deity did shine forth thorough the veile of his body it is said Matth. 17.2 that his raiment was white as the light and ruddy in regard of his humanity being made of the same substance with Adam who had his name from the red earth from whence he was taken Gen. 2.7 and therefore is called the second Adam 1 Cor. 15.45 2ly that white might denote his innocency holinesse and spotlesse purity and red the imputation of the bloody scarlet sinnes of men unto him 2 Cor. 5.21 or the merit of his death and bloody passion whence he is described Revel 19.13 as cloathed with a vesture dipped in blood And indeed the mixture of this white and red was admirable in that great mystery of his passion when he that had not the least staine of sin in him had sin notwithstanding in a way of justice charged upon him and was numbred with the transgressors Isa 53.12 And 3. that white might betoken his mercy and grace to penitent sinners as likewise his victory triumph and joy Revel 19.8 14. and red his justice in executing vengeance upon his enemies Isa 63.1 2 3. But I think that the drift of the words is only in generall to shew that the excellencies that are in Christ and the great things that he hath done and suffered for his Church doe make him most beautifull and lovely in the eyes of his people And to the same purpose is the following clause where it is said that he is the chiefest or as it is in the margin of our Bibles A Standard-bearer among ten thousands because usually the tallest stoutest and goodliest men are chosen to be Standard-bearers for hereby is signified that Christ doth transcendently excell in the lovelinesse of his glorious excellencies all the children of men see the Notes Chap. 3.2 Psal 45.2 Yet some adde also that he is called a Standard-bearer with respect to his leading his people in their way and Christians marching and fighting under his Colours for which he is also called the Ensigne of his Church Isa 11.10 Vers 11. His head is as the most fine gold Some conceive that this is spoken with reference to the golden Crowne which Solomon wore on his head of which mention was made before Chap. 3.11 But because of these words as the most fine gold I rather think the Spouse intends hereby to signifie that his head was exceeding goodly to behold or that there was a kind of splendor of beauty and majesty in it or it may be that his intellectuals were exceeding precious and excellent And so mystically this may signifie 1. The transcendent excellency of his Godhead according to that 1 Cor. 11.3 The head of Christ is God Or rather 2. The surpassing excellency and glory of his government and kingdome above all other kingdomes whatsoever because spiritual heavenly and eternall see Joh. 18.36 Dan. 7.14 as likewise the al-sufficiency that was in him for the exercise of this his Regal power as that in him were hid all the treasures of wisdome and knowledge and that he was still ready to powre forth the riches of his goodnesse and mercy for the enriching and adorning of his people His locks are bushy or curled and black as a Raven To wit as the feathers of a Raven which are also smooth and shining and therefore the more beautifull And this is added because black haire hath been ever esteemed most beautifull in men whence was that of the Poet Spectandus nigris oculis nigroque capillo Now mystically I conceive these words doe import as the exceeding spirituall beauty so also the invincible fortitude and strength of Christ black and curled locks being signes of a hot and strong constitution Some by his locks doe understand the innumerable company of Angels that attend upon Christ and others the Saints and servants of Christ especially as gathered into Congregations which are an ornament to Christ and others againe his hidden and unsearchable counsels and his secret profound judgements which are so intricate that they cannot be fully known and so black and formidable that they may well strike men with astonishment and this last seemes the most probable Vers 12. His eyes are as the eyes of doves c. Thus Christ had before set forth the beauty of his Spouses eyes Chap. 1.15 4.1 for which see the Notes there and here now the Spouse useth the same expression concerning Christs only it is with an addition that his eyes were as the eyes of doves by the rivers of waters that is doves that have their abiding place where they have plenty of pure and cleare water to wash themselves and their eyes in as indeed cleare running water hath been alwayes esteemed good to refresh and cleare the eyes Now though this may be not unfitly applyed to the Ministers of Christ in regard of their purity and sincerity see the Note Chap. 1.4 and their being so continually conversant in the Scriptures and as some think to the most pure and spotlesse wisdome and prudence of Christ as man yet I rather think they are meant either of the carefull and affectionate respect that he hath alwayes to his Church and so as the Church was before said to have doves eyes because of her faith and loyalty to Christ so the same is here said of Christ because of his faithfullnesse to her or else of the beauty of his divine wisdome and providence according to that Habak 1.13 Thou art of purer eyes then to behold
that Or sudden unexpected judgements which come upon men in some strange manner no man knows how they are consumed thereby but no account can be given by whom or by what the fire was kindled Some understand it of the eternall unquenchable fire of hell which indeed would agree well with the words for there needs no bellows to kindle that fire the breath of the Lord like a stream of brimstone shall kindle it Isa 30.33 But it appears not any where else that Iobs friends do ever speak of any other but temporall judgements Again others understand it metaphorically of a burning fire of terrours kindled in the conscience and others likewise of fire sent immediately from God such as was that wherewith Sodome and Gomorrha was consumed and that which burnt up Iobs sheep and servants chap. 1.16 as we see that Iobs friends are often wont closely to hint unto him the judgements that had fallen upon him and his But I conceive it may be understood more generally either of the wrath of God it self which is the kindler of all penall fires or of any grievous judgements wherewith God in his wrath doth usually consume wicked men for any sore calamities sent from God are oft in the Scripture compared to fire as in Ezek 20.47 Behold I will kindle a fire in thee and it shall devour every green tree in thee and every dry tree the flaming flame shall not be quenched c. but especially as is before said of strange sudden and unexpected judgements Vers 27. The heaven shall reveal his iniquity c. That is judgements coming from heaven upon him shall proclaim him to be a wicked man And it may be Zophar did hereby intimate the strange fire and wind whereby Iobs cattel and children had been consumed And the earth shall rise up against him to wit as an enemy or as a witnesse when all earthly things shall be ready to execute Gods vengeance upon him Yea and because Iob chap. 16.18 19. had appealed to heaven and earth for the justifying of himself O earth cover not thou my bloud and my witnesse is in heaven therefore in reference thereto it may well be conceived that Zophar here tells him that both heaven and earth should testify against him and should condemn him Vers 28. The increase of his house shall depart c. That is both his posterity and estate shall be transmitted into other hands or they shall suddenly perish and come to nothing see 2 Kings 20.17 and his goods shall flow away of which the meaning may be either that they should be suddenly gone or that they should wast away by little and little as some waters do insensibly ebbe and sink by little and little Vers 29. This is the portion of a wicked man from God c. As Bildad before concluded his reply upon Iob chap. 18.21 Surely such are the dwellings of the wicked and this is the place of him that knoweth not God so doth Zophar also here conclude his This is the portion of a wicked man from God and the heritage appointed unto him by God as it were purposely to imply that however angry Iob had seemed to be that Bildad should so peremptorily conclude that such misery was alwaies the portion of wicked men yet he both did and would maintain the truth of that which Bildad had said This is the portion of a wicked man from God c. that is this is the messe which God serves in to their table these are the miseries which befall wicked men and that not by chance but by the just and unresistable appointment of God men may blesse them but God will surely curse them they may have great inheritances and oppressing others may divide the spoile amongst themselves but this is that which God hath allotted them for their portion and which they shall be at last as sure of as of their just inheritance CHAP. XXI Vers 2. HEar diligently my speech and let this be your consolations As if he should have said You pretend that you came to comfort me but indeed you have added to my affliction Well yet if ye would but now at length give me the hearing with patience and meeknesse and observe diligently what I shall say not interrupting and slighting me as you have done this should be to me instead of your intended consolations or I would take it as an evidence that you did indeed seriously desire to comfort me And this he doubtlesse spake because Zophar had immediately before interrupted him and would not suffer him to goe on to speak out his mind and withall to imply how confident he was of his cause Vers 3. Suffer me that I may speak c. That is Let it not be burdensome to you to hear me a while yea though that which I shall say should prove irksome and troublesome to you yet bear with me and do but patiently suffer me to speak my mind And this he might the rather presse because his friends had often taxed him for speaking too much as we may see chap. 11.1 and 15.2 And after that I have spoken mock on which last words are added not as giving way that they should mock him in his misery or deride those words of truth which he should speak but to imply that he verily hoped that if they would hear him speak he might convince them so that they would soon give over mocking for this his confidence in what he had to say was a good inducement to move his friends to hear him or at least if that could not be that he was then resolved to bear what he could not help and as near as he could that he would not be troubled with their scoffs Vers 4. As for me is my complaint to man c. As if he should have said No I do not bemoan my self to man but to God though I speak to you yet it is out of a desire to approve my self to God that God may hear and that God may help And if it were so why should not my spirit be troubled that is if my complaint were to man I should then indeed have cause enough to be troubled God is the searcher of the heart and knows my innocency men know it not and therefore passe uncharitable censures upon me In God there is much mercy and pity man is mercilesse and cruell God can help me and ease me of my troubles man neither can help nor will comfort me Some I know understand this otherwise to wit as if he proved his hope in God by his enduring those insupportable miseries that lay upon him If it were not so why should not my spirit be troubled as if he should have said Had I not hope in God how could I have sustained my self all this time Many deaths would have been easier to me then that which I have suffered and therefore that I have not been quite overwhelmed before this time but do still cleave to God and trust in
judgement with every secret thing whether it be good or whether it be evill Vers 17. Therefore I hated life c. That is though I lived in peace and honour and in great abundance of all things that are desirable in this world yet I was weary of my life and looked upon it as having no lovelinesse nor desireablenesse in it and judged thus not in a way of murmuring out of some private discontent but judiciously Because the work that is wrought under the Sunne that is all that is done by men or that befalls men here in this world is grievous unto me that is full of griefe and disquiet and that especially because of this vanity that the wisest doe alwayes dye at last as well as the basest of men and naturally every man would rather not be then be alwayes miserable For all is vanity and vexation of spirit see the Note Chap. 1.14 Vers 18. Yea I hated all my labour which I had taken under the Sunne c. That is Here in this life or in these sublunary things As if he had said I began to be wholly out of love with those glorious and magnificent works which with so much labour I had made even those things which I had formerly loved given my self to delight in them I then began not to regard yea to repent that ever I had taken so much paines for them Because I should leave it unto the man that should be after me As if he should have said Not only for the reasons before mentioned but also because 1. I must at last part with them all and all the comfort I had taken in them and leave that to another about which I had taken so much paines Psal 49.10 17. and indeed naturally men are loathest to part with those things which are their own work and 2. I cannot know who that man is to whom I shall leave them see Psal 39.6 Because it might be objected that though there could be no solid comfort gotten in earthly things by the wisest of men in regard that the wise man must dye and part with all he hath as well as the fool yet there would be much content in this that he should have plenty to leave to his child after him this objection is covertly prevented in that Solomon intimates that no man can tell whether his estate shall be enjoyed by his child or no Some man after him shal enjoy it but who that man shal be no man can tell Vers 19. And who knoweth whether he shall be a wise man or a fool c. As if he had said Be it a stranger or be it a mans own Child that shall come to enjoy what he leaves behind him no man can tell but that he may be a fool that may not be able to judge of the wisdom of his works nor know how to use what falls into his hands but may profusely wast and squander all away or by neglect or some other way of folly bring all to nothing that is left him And some conceive that Solomon might speak this out of some jealousie that he began to have that thus it would be with his son Rehoboam who was indeed one and fourty years old when his Father died Yet saith he shall he have rule over all my labour wherein I have laboured and wherein I have shewed my self wise under the Sun That is All the estate I had gotten and the works that I had made with so much labour and wisdom He shal enjoy and dispose of it as he pleaseth and Lord it as he lists in scattering that estate which I had as it were made my self a servant to gather this is also vanity to wit that a man hath not power â—o leave his goods to those to whom he would desire to leave them by means whereof many times a wise man makes himself a drudge to a fool and a fool becomes matter of that which was gotten with much labour and wisdom and it may be soon brings it all to nothing Vers 20. Therefore I went about to cause my heart to despair of all the labour which I took under the Sun That is after many deliberations and several wayes taken to seek for content here in the things of this world I came about at last to this resolution to which I did set my self with all my power and with all possible diligence even that I would endeavour to cast off all hope of attaining happiness by any such wayes wherein I had hitherto laboured to attain it and so to give over that anxious toyl wherewith I had so long afflicted my self in seeking to make my self happy in those outward Comforts which are so uncertain and unsatisfactory Vers 21. For there is a man whose labour is in wisdom and in knowledge and in equity c. That is that hath taken pains to get an estate by wise and skilful and just courses though he managed his businesse with all possible providence and industry yet was he withal careful not to hazard his estate by getting any thing in any unjust wayes yet to a man that hath not laboured therein shall he leave it for his portion that is to one that never took the least pains in the getting of it an idle Drone that never knew what belonged to the managing of his businesse in any such prudent or conscionable way This also is vanity and a great evill that is a sore misery and vexation not to be avoided by any care or circumspection to wit that a man should thus toyl himself to purchase rest and idlenesse for another man or that one man by sitting still and doing nothing shall get as much and enjoy as much content as another by all his skil providence and lawful labours Vers 22. For what hath man of all his labour and of the vexation of his heart wherein he hath laboured under the Sun This may be referred to all that hath been here said in the foregoing verses as 1. That when a man is dead as dye every man must he hath then no profit at all of all his labour and vexing cares both for the getting and preserving his estate and 2. That a man hath no profit by such labour the benefit whereof goeth to others he shal leave behinde him But I rather take it more generally That no man can take true contentment in any thing he can get by his labours according to that Chap. 1.3 For which see the Note there Vers 23. For all his dayes are sorrowes c. That is ful of vanity of bitter sorrowes both in body and minde nothing in a manner but sorrow and his travell grief that is he meets with much discontent and vexation many wayes in all his labours Now this Solomon here alledgeth because if this be generally true of all mens labours it must needs be more eminently true of carnal and worldly covetous men that toyl themselves excessively to get wealth and are continually