man to whom God is pleased to afford it or to some good righteous man See Job 27.16 Prov. 13.22 28.8 This also is vanity and vexation of spirit to wit for men to toil and cark and care for others they never thought of it may be those they hated to whom they were farre from intending the least good Now the drift of all this is hereby either to prove that this power thus freely and contentedly and comfortably to use the good blessings of God is the gift of God or else to set forth the excellency of this gift because he gives it to those he loves and laies the contrary as a punishment upon wicked ungodly men CHAP. III. Vers 1. TO every thing there is a season c. That is A set appointed time a time determined by the fore-appointment and decree of God both for their beginning continuance and end And that this is to be extended to all things that are and are done in the world not only natural and contingent but also voluntary which seeme to be most in the power of men is evident by the following clause And a time to every purpose under the heaven that is to every thing which men purpose or performe It cannot be questioned but that Solomon doth still here prosecute his former discourse because ver 9. of this Chapter he returnes again to what he had said before Chap. 1.3 concerning the unprofitablenesse of all mens endeavours So that the drift of that which is said here concerning the divine determination of the time wherein all things are done may seeme to be 1. to prove the vanity of all worldly things and all the labour and endeavours of men about them He proves all things to be vaine from their transitorinesse because they have all but their time and then passe away and so there is a continual vicissitude and change of things and that by the sure and unchangeable decree of God as is showne in the following instances that must needs be vain that is born and presently dyeth that is planted and is eft soone plucked up againe c. And then he proves the vanity of all mens endeavours about these things from the absolute uncertainty of future events which do wholly depend upon the predeterminate counsel and decree of God and not at all on the purposes and endeavours of men 2. To presse upon men from hence that counsel formerly given Chap. 2.24 of enjoying freely and contentedly what God hath allotted to men for their portion in these outward things and not to vex themselves with sollicitous and anxious cares hopes feares designes and endeavours about future events nor to be disquieted with any thing that befalls them and that because if God have fore-appointed all things that come to passe in their several times and seasons and consequently all the changes and vicissitude of things that are in the world as it were a folly and madnesse in men any way to afflict themselves about things to come which must be as God hath determined and it is not in their power to prevent or alter it so likewise it must needs be a vaine thing to be troubled when things come not to passe according to their desires and endeavours seeing they may be sure that all things are as God hath appointed That which men have to do is in all their wayes to seek for counsel and direction from God and then having used all lawful meanes for the effecting of what they desire to referre the event to Gods providence and thereon quietly to waite and depend and then to submit their wills to Gods and to be content with whatsoever he shall be pleased to doe And 3. To warne men even whilst they doe comfortably enjoy their present blessings not to set their hearts too much upon them nor to promise themselves much content in them or that they shall alwayes enjoy them and that because they are variable and subject to variety of changes and uncertainties and so may be gone in an instant yea that which is quite contrary may come in the roome of them However evident it is that Solomon doth not speake here of what may lawfully be done so it be done in a fit season as some Expositors would have it for how could this tend to prove the vanity or unprofitablenesse of mens labours about the creatures but only teacheth us that all things and all the changes of things that are in the world are ordered in their several times by the all-ruling providence of God yea not only the lawfull and serious actions of men but even their sinnes and those things they doe which have most lightnesse and vanity in them as may be seene in the following particulars Vers 2. A time to be borne and a time to dye c. To wit When men dye according to Gods appointment by a natural death thorough sicknesse or old age c. for of dying by a way of violence Solomon speaks in the following verse Here he undertakes to prove the fore-going general Proposition concerning Gods fore-appointing all the several changes and vicissitudes that are in the world by an Induction of many particulars in fourteen paire of contraries And observable it is that whereas in some of these he sets that which is desireable and delightful in the first place and that which is grievous and sad in the last and so on the contrary in others of them he begins with that which is sad and irksome and ends with that which is delightful and pleasing this may be to intimate the Lords different dealing with men to wit that sometimes he gives them their sweet their good dayes first and afterwards their dayes of sorrow and afflictions and that sometimes on the contrary he gives them their sowre their dayes of adversity first and afterwards their sweet their dayes of prosperity Vers 3. A time to kill and time to heale c. That is There is a time when according to the ordering of divine Providence men are slaine sometimes by the sword of justice or warre or private revenge and sometimes by casual events see Exod. 25.13 and that sometimes too when the wounds at first seemed not mortal for even evil and casual actions of men are directed by God and there is a time againe when though men be wounded never so dangerously yet their wounds shall be healed Vers 4. A time to weep and a time to laugh a time to mourn and a time to dance That is God sometimes gives men occasions of sorrow yea of bitter lamention and sometimes againe of joy yea of leaping and dancing and of great triumphing see 2 Sam. 6.14 Act. 3.8 Vers 5. A time to cast away stones and a time to gather stones together c. This may be meant of men casting away stones out of their pastures and other grounds and of gathering them together againe for building or of pulling down fences of stones houses or fortresses and building them up
when they come to apprehend them or when they are cut off by sentence passed upon them Or their inheritance in the land is barren covered over with weeds and briars Or they are cursed even here while they are upon earth where they seem to live in a very happy condition because the curse of God shall be at last upon all their earthly concernments and perhaps their posteritie too either by wasting and consuming it or by causing all that they have to tend to their hurt He beholdeth not the way of the vineyards that is they flie not so farre as the vineyards though usually in the suburbs of the cities before they be apprehended and taken Or even their vineyards are so cursed with barrennesse that they take no pleasure to visit them and to look upon them And if it be objected that if we understand these words thus that which Job saith here should contradict what he had said before concerning wicked mens running on unpunished and living in a prosperous condition see the answer to this in the Note chap. 21.17 Vers 19. Drought and heat consume the snow waters so doth the grave those which have sinned That is As the earth when it is drie by the heat of the weather doth soon drink up the waters of the melted snow that lay unmelted all the winter so doth the grave at last swallow up the wicked when they had run on in sin to that very time And I conceive that doubtlesse the drift of the words is to shew that after those wicked wretches had lived such an abominable and damnable life as he had now described yet they died at length an ordinarie naturall death as other men die without the least visible sign of the vengeance of God upon them more then there is in the death of other men Job had in a manner said the same before chap. 21.13 concerning which see the Note there For whether by their passing away as the snow-waters is meant their dying suddenly or their wasting away by degrees the aime of the words is certainly to shew that they are gathered to the grave at last as other men are We have the like expressions Psal 58.8 As a snail which melteth let every one of them passe away and Psal 68.2 As the wax melteth before the fire so let the wicked perish And this Exposition is indeed most suitable to the scope of Job in this place which is to shew that God doth not manifest his wrath against all wicked men neither whilst they live nor when they die But yet some learned Expositours do rather take the words to be a description of the sad conclusion and miserable end of sinners wicked and ungodly men to wit that they are for their sins cut off in a way of wrath and whilst the righteous in death triumph over death and cannot be cut off from their spirituall blisse death doth absolutely triumph over the wicked and doth wholly consume and swallow up them and all their happinesse Vers 20. The womb shall forget him c. That is His wife or rather his mother and so consequently all his dearest and nearest friends shall utterly forget him Or He shall perish and be forgotten as if he had never been conceived and born into the world Some conceive that this as that did in the foregoing verse referres to the easinesse of the wicked mans death as the cause why his friends the sooner forget his death they shall not be grieved or troubled at his death because he died so easie a death to which purpose is that also which follows the worm shall feed sweetly on him that is say some It shall be sweet and delightfull to him that the worms feed on him an expression like that chap. 21.33 the clods of the valley shall be sweet unto him concerning which see the Note there Or rather the worms shall make a sweet banquet of him he that had wont to feed on sin and to make a prey of others shall then become a prey to the worms to whom his flesh shall be sweet-meat The summe of all is that he shall fare no worse in the grave then others fare He shall be no more remembred that is there shall be no remarkable stroke of judgement in his death to make him be talked of when he is gone and wickednesse shall be broken as a tree that is as an old rotten tree doth wast and moulder away piece-meals and by degrees till it be at last quite gone so shall the wicked man wast and consume away by degrees But then again others understand this also of the miserie and wretchednesse of wicked men in their death The womb shall forget him that is his nearest relations as they were wearie of him whilst he lived so being dead they shall scarce ever mind him or think of him more he shall be no more remembred that is he shall never be mentioned with honour but his name shall rot amongst men or he shall be forgotten as a man not worthy to be thought of and wickednesse shall be broken as a tree as a barren unfruitfull tree is cut down or grubbed up by the roots or as any other tree is violently shiver'd in pieces thrown down by a tempest or as a rotten and worm-eaten tree is easily broken or blown down by the wind and then never sprouts up again so wickednesse that is wicked men according as we find the like expression Psal 107.42 and all iniquity shall stop her mouth after they have flourished a while in their wickednesse shall be suddenly taken away by death and be cut off from amongst the living Vers 21. He evil intreateth the barren that beareth not and doth not good to the widow But rather hurt Under these two particulars of evil intreating the barren and doing no good to the widow all oppression of the needy and helplesse is comprehended and evil intreating the barren is made one of the great oppressions of the wicked because therein they did afflict those that were in a sad afflicted condition before and that had no children to rise up in their defence and if it be meant of the hard usage of their own wives when they were barren whom they should have comforted and who dare not mutter against them this must needs implie the greater cruelty Some conceive that this is added to shew why the wicked when they are dead are no more minded nor remembred as is said in the foregoing verse to wit because they were such mercilesse wretches whilst they lived evil intreating the barren c. But I rather conceive that Job here returns to set forth the wickednesse of those wretches whom notwithstanding God suffers to live in prosperity till they come at length to die in an ordinarie way as other men do Vers 22. He draweth also the mighty with his power c. Some understand this of Gods punishing wicked men to wit that when he begins to contend with the wicked he
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
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
Leviathan Vers 9. Let the stars of the twilight thereof be dark c. The stars are a great ornament to the heaven like so many spangles or Oes of gold set in the Canopy of heaven they are also a great delight and comfort in the night and of speciall use for the direction of sea-men and others To expresse therefore what cause he had to be troubled that ever he was conceived Iob here wisheth the night of his conception might not have a star shining in it that it might have no mixture of lightâ— no not in the twilight of the evening nor in the dawning of the morning called here in the Hebrew the eye-lids of the morning because the beams of the Sun the eye of the world do then first discover themselves but desireth that rather it might be a perpetuall night then that any mixture of light by the approach of the morning should any whit abate the terrour of its darknesse Let it look for light but have none which expression is used as an aggravation of the nights darknesse that there should be a long expectation of light and then at last their expectation should be frustrate Vers 10. Because it shut not up the dores of my mothers womb nor hid sorrow from mine eyes To wit either that I might not have been conceived or at least that I had not been born and so might never have seen those sorrows that now I have lived to see for here Iob begins to render the reason why he had cursed both the day of his birth and the night of his conception and therefore this may be referred to both Vers 12. Why did the knees prevent me c. That is why did the midwife so carefully prevent my falling upon the earth by receiving me so charily into her lap that I might be afterward washed and swadled and nursed up why did she not rather suffer me to fall from the womb to the earth where I might have lyen and perished presently and it may well be which some think that in these expressions Iob alludes to that execrable custome used in those times by unnaturall parents who were wont to cast out their children assoon as they were born and there to leave them upon the cold earth naked and helplesse whereto the holy Ghost also seems to have respect in that remarkable place Ezek. 16 3 4 5. Thy father was an Amorite and thy mother an Hittite and as for thy nativity in the day thou wast born thy navell was not cut neither wast thou washed in water to supple thee thou wast not salted at all nor swadled at all none eye pitied thee to do any of these unto thee to have compassion upon thee but thou wast cast out in the open field to the loathing of thy person in the day that thou wast born Vers 13. For now should I have lyen still and been quiet c. It is evident that Iob speaks here only of the rest of the body in the grave and the freedome which death brings from all worldly troubles and sorrows whatsoever for he speaks of the rest which befalls all men after death the bad as well as the good the wicked oppressours as well as the poor that are oppressed by them as is evident vers 17. c. There the wicked cease from troubling and there the weary be at rest But since Iob knew well enough doubtlesse and did certainly believe that when the bodies of men are laid in the graue yet their souls then passe to greater pains and miseries unlesse they be of Gods elect to whom through Christs merits an entrance is given to heaven and everlasting glory why doth Iob here make no mention of this but only speak of the rest of mens carcases in the grave as if he believed not the immortality of the soul nor put any difference betwixt the wicked and the righteous after death surely because 1. He had a kind of secret assurance concerning the blisse of his soul after death and so made no mention of that and 2. Because through the vehement perturbations of his mind at present and the violence of his passions by reason of the extremity of his sufferings he only now minded as it were and thought upon the happinesse of those that were at quiet in their graves and the thought of a second life and the resurrection of mens bodies to shame or glory they lye for the present as forgotten buried under the rubbish of his confused passions as Moses when he saw the people of God like to be cut off by the revenging hand of Gods justice did in a manner forget what he knew well enough the immutability of Gods decree and was only carried with the vehemency of his affections to the people of God and his earnest desire of Gods glory when he wished Exod 32.32 that he would forgive the people their sin or else blot him out of the book of life Vers 14. With Kings and counsellours of the earth which build desolate places for themselves That is had I died immediately either in the womb or so soon as ever I was born besides that I should have escaped all the miseries I have now suffered in the grave I should have been not one jot in a worse condition then the greatest Kings and Nobles are when they come to die for all the great pomp and pleasure they have lived in before and the great pomp of their sepulchers when they are dead for by Kings and counsellers which built desolate places for themselves are meant here the most glorious the mightiest Princes of the world that by reason of their great power and riches sought to perpetuate the memory of their name by building desolate places that is either 1. by erecting huge and stately tombes and monuments as memorialls of their buriall in those places such as were the Egyptians Pyramids c. which are called desolate places not only because the dead bodies buried there are left as it were forsaken of all friends in a desolate condition but also because such monuments were built usually not in towns and cities but abroad in the fields in solitary and unfrequented places whence is that of the prophet Ezek. 26.20 where foreshewing the destruction of Tyre he speaks as in the name of the Lord thus When I shall bring thee down with them that descend into the pit with the people of old time and shall set thee in the low parts of the earth in places desolate of old c. or 2. by rebuilding what their ancestours durst not attempt great houses or cities formerly ruined that had been a long time wast places as the Prophet calls them Isa 58.12 whereof there had been nothing but the foundations left for many generations or rather 3. by building in places formerly desolate wherein haply one would wonder how such buildings could be raised either great cities or stately houses for themselves to dwell in and that of such a huge
his sorrows and paines were most exquisite like the paines of those that are tortured with the stone and by the pouring out his gall upon the ground they understand either that his extreme miseries made him pour forth the bitternesse of his spirit in bitter complaints or else that the wounds that God had given him were mortall and incurable But I conceive the drift of these words in generall was to imply the exquisite incredible and insupportable pains and sorrows he endured even in the inward parts of his body that his very bowels and vitall parts were wrackt and torn within him so that the torment he endured was insufferable and that without intermission or remission night or day Vers 14. He breaketh me with breach upon breach c. That is he heaps afflictions plagues and miseries upon me thick and three-fold as we use to say one in the neck of another which may be meant of those sad tydings that were brought to him chap. 1. one messenger coming in still with a fresh report of his losses before the other had well made an end of speaking or else of the griefs and diseases which did every day still encrease upon him and the ulcers that did continually break out a-fresh in his body As for the following clause he runneth upon me like a giant therein he seekes to imply how exceeding heavy Gods hand was upon him and with what fury and unresistable violence he proceeded against him Vers 15. I have sowed sackcloth upon my skin c. Some conceive that he saith of the sackcloth that he wore that it was sowed upon his skin because it did cleave to his ulcerous body as fast as if it had been sown to his skin but I conceive this phrase I have sowed sackcloth upon my skin intends no more but this that he had put on sackcloth sowed together next his skin which being full of boyles and sores whether scabbed or raw it must needs be very terrible to him and that hereby he seeks to set forth how he had humbled himself under the hand of God and that consequently he was not guilty of advancing himself against God as Eliphaz had covertly charged him making that the cause why God layed his hand so heavy upon the wicked man chap. 15.25 And to the same purpose also are the next words and defiled my horn in the dust for thereby is meant either that he had sprinkled dust upon his head concerning which custome see the Notes Iosh 7.6 or else rather that he was content laying by all the thoughts of his former greatnesse and pomp and glory to sit down in the dust that he might humble himself before the almighty for that the word horn is thus frequently used in the Scripture we may see in the Notes upon 1. Sam. 2.1 yea both these expressions concerning his sackcloth and his defiling his horn in the dust may be only used as figurative expressions to signifie that he had greatly abased and humbled himself even as those doe that cloth themselves with sackcloth and throw dust upon their heads And thus because men are wont the more to pity those that are in affliction when they see they are penitent and do melt and humble themselves under Gods hand he useth this as another argument to move his friends to pity him and doth covertly tax them of cruelty that could be so harsh to one whom they saw in so mournfull a manner humbling himself under the strokes of the Almighty Vers 16. My face is foul with weeping and on my eye-lids is the shadow of death By this shadow of death on his eyelids may be meant either that shadowy blacknesse or darknesse which will be on the eyelids of those whose eyes are sunk in their heads by grief or sicknesse as we see in the hollow eyeholes of dying men or of a dead mans scull in allusion whereto it may be called the shadow of death or else that darknesse and dimnesse of sight which is also usually the effect of some extreme grief or exceeding much weeping as we see in that complaint of the Church Lam. 2.11 Mine eyes do fail with tears for because such a mistynesse and dimnesse of sight doth usually come upon sick men when death approacheth even this also may be justly tearmed the shadow of death Vers 17. Not for any injustice in my hands also my prayer is pure Not as thinking himself free from all sins but only from that grosse wickednesse and secret hypocrisie wherewith his friends had charged him Iob here professeth his innocency in regard of his upright walking both towards God and towards man and consequently that he knew that Gods hand was not so heavy upon him in regard of any such wickednesse that he had committed 1. Towards man in the first clause Not for any injustice in my hands where by injustice is meant all oppression all fraudulent or unjust dealing whatsoever and it may well be that in clearing himself of this he had respect to that which Eliphaz had said chap. 15.34 The congregation of hypocrites shall be desolate and fire shall consume the tabernacles of bribery 2. Towards God in the second clause also my prayer is pure whereby he meant that he did sincerely worship God as God had appointed and that his prayers proceeded from a pure conscience and faith unfeigned wherein also he might have respect to that bitter charge of Eliphaz chap. 15.4 yea thou castest off fear and restrainest prayer before God And this he doth either thereby to move his friends to pity him for when righteous men suffer much that have not deserved it by any wickednesse of theirs all men are the readier to commiserate their sufferings or else to disprove all that Eliphaz had said concerning the Lords punishing wicked men only as is noted before vers 7. Vers 18. O earth cover not thou my bloud and let my cry have no place A Poeticall and patheticall expression this is and Expositours differ much in their judgement concerning the meaning of it Some take it to be an imprecation wherein he wisheth that his body might lye unburied after he was dead if that were not true which he had said concerning his innocency and others take it as an earnest asseveration that he desired not to die as the bruit beasts do which through guilt of conscience all hypocrites must needs desire whose bodies when they dye are covered in the earth there to rot and consume and never to rise again but that he certainly expected and earnestly desired the Resurrection of his body when he knew he should appear before God and his innocency should be cleared But I see not how according to either of these expositions there can be a good sense given of the last clause and let my cry have no place But two other Expositions there are given of these words which seem to me far the most pobable The first is that Iob doth herein professe his desire that his
starved to death for want of food Vers 14. His confidence shall be rooted out of his tabernacle c. That is say some Expositours out of his body his bodily strength whereon he trusted shall be utterly destroyed Or every thing wherein he placed any confidence shall be utterly rooted out of his dwelling place namely his riches children c. and it shall bring him to the king of terrours that is this rooting his confidence out of his tabernacle or his broken confidence the despair he shall fall into upon the rooting out of his confidence shall bring him to the chiefest and greatest of all terrours or to death which is indeed to a naturall man the most terrible of all terribles as a heathen could say and so consequently also to the devil who in regard of the terrours wherewith he at last affrights those wicked men whom at first by his flattering temptations he drew into sin and in regard of those eternall torments wherewith he shall torment them may well be called the king of terrours Vers 15. It shall dwell in his tabernacle because it is none of his c. That is the king of terrours mentioned in the foregoing words Or rather destruction misery and want whereof he had spoken before vers 12. shall dwell in his tabernacle As in reference thereto he had said before vers 13. It shall devour the strength of his skin so in reference thereto again he saith here It shall dwell in his tabernacle because it is none of his that is Destruction shall take possession of his dwelling place because he got it by unjust means and so indeed in right it is none of his As for the following clause brimstone shall be scattered upon his habitation the meaning of it is either 1. That God should utterly burn up his dwelling place to wit either with storms of thunder and lightning from heaven which is of a sulphureous nature as by the savour thereof may be sometimes discerned or with very showers of fire and brimstone or 2. That God should make the place of his habitation barren and desolate salt and brimstone being usually esteemed signes and causes of barrennesse in a land according to that Deut. 29.23 The whole land thereof is brimstone and salt and burning that it is not sown nor beareth nor any grasse groweth therein this may seem the more probable because of the word scattered which is here used brimstone shall be scattered upon his habitation or 3. That God should destroy him and his with some strange and horrible judgement as once he did Sodome and Gomorrha for thus as in allusion to that the Scripture is wont to expresse unusuall and stupendious judgements as Psal 11.6 upon the wicked he shall rain snares fire and brimstone and a horrible tempest and so again Ezek. 38.22 and that Bildad did allude to that destruction of Sodome and Gomorrha we may the rather think because Iob and these his friends dwelt not farre from those parts and lived not long after the time when those cities were destroyed so that the memory of that judgement must needs be fresh amongst them And yet withall it is likely that he did covertly also put Iob in mind how his cattel and servants were consumed with fire from heaven chap. 1.16 Vers 16. His roots shall be dryed up beneath and above shall his branch be cut off This may be inferred as an effect of that which he had said before brimstone shall be scattered upon his habitation to wit if that be understood of the barrennesse of the land wherein he dwelt But I conceive the plain meaning of these words to be this that he shall utterly be destroyed root and branch he and all that belongs to him according to that Mal. 4.1 All that doe wickedly shall be stubble the day comes that shall burn them up saith the Lord of hosts it shall leave them neither root nor branch for the wicked man is here compared to a blasted tree as before chap. 15.30 of which see the Note there Vers 18. He shall be driven from light into darknesse c. Herein may be comprehended that by the miseries that God shall bring upon him he shall be violently turned out of a prosperous condition into an estate of dismall and dolefull distresse and dishonour and sorrow but yet doubtlesse the chief thing intended herein is that he should be at last also driven from the light of this world into the land of darknesse the grave yea into that utter darknesse of hell for therefore to explain these words is that following clause added of being chased out of the world Vers 19. He shall neither have son nor nephew c. That is he shall leave no posterity behind him neither son nor sons son wherein he plainly strikes at Iob that had lost all his children Vers 20. They that come after him shall he astonied at his day as they that went before were affrighted At his day that is the day of his destruction that observable day when God shall at length render to the wicked man according to his works according to that Psal 137.7 Remember O Lord the children of Edom in the day of Ierusalem and Psal 37.13 The Lord shall laugh at him for he seeth that his day is coming The meaning therefore of these words is that the judgement of God upon the wicked man shall be so grievous and fearfull and thereupon so notorious that it should be famous in succeeding times and the very report of it should astonish those that live then though they never saw it even as it did affright those that went before or that lived with him who were eye-witnesses of the vengeance that was inflicted on him Vers 21. Surely such are the dwellings of the wicked and this is the place of him that knoweth not God That is of every ungodly man concerning which see the Note 1 Sam. 2.12 It is as if he had said Certainly as sure as God is just this is and this will be at last the portion of all wicked men and hypocrites that do not truly fear God to this their stately dwellings shall at last be brought and to this all their great wealth and pomp shall come and therefore do not deceive thy self Iob by thy present condition it is evident what thou hast been and if thou wilt not hearken to thy friends to repent and turn unto the Lord thus as all other wicked men doe thou must expect to end thy daies CHAP. XIX Vers 2. HOw long will ye vex my soul and break me in pieces with words Because Bildad began his Reply with that disdainfull expostulation How long will it be ere you make an end of words chap. 18.2 Iob addressing himself here to answer him begins after the same manner and retorts the expostulation upon him and his other two friends Nay saith he How long will ye vex my soul and break me in pieces with words therein giving them to
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
at the first dawning of the morning Vers 19. Out of his mouth goe burning lamps and sparks of fire leap out This may be meant first as the words in the foregoing verse of the glittering of the water he spouts out of his mouth appearing afarre off like sparkling fire or secondly of his breath which being like thick and hot smoke appears to the beholders as if there were some great fire from whence it proceeded as is expressed in the following verse Out of his nostrils goeth smoke as out of a seething pot or caldron or thirdly of the exceeding heat of his breath which by reason of the fiery constitution of his body may be sulphureous and so appear as fire or at least exceeding hot as if there were sparkles or flames of fire went along in it or as if it were hot enough to set any thing on fire for all these are hyperbolicall expressions according to that which followeth vers 21. his breath kindleth coals And indeed that inward heat which must concoct meat for such a mountainous body had need to be like that of those huge fires in kitchins where meat is dressed for great families Vers 22. In his neck remaineth strength c. That is In that part of his body which is next his head which is the neck in other creatures he is exceeding strong and able to bear down all before him and sorrow is turned into joy before him that is that which is very terrible in it self and would exceedingly fright others and cause sorrow and mourning in others as when he meets with other huge sea-monsters or ships armed for fight or any other enemy it is a joy to him as hoping then to get some good prey or delighting in his pride to try his strength upon them Vers 24. His heart is as firm as a stone yea as hard as a piece of the nether milstone That is He is as fearlesse and mercylesse as if his heart were of stone yea the hardest of stones for the nether milstone is named not so much because that still stands firm and is never moved as because the milstone is made of a very hard stone and the nether milstone because it must bear the other is usually the harder of the two Some understand it as an hyperbolicall expression of the hardnesse of the flesh of his heart to wit that it is firm and hard more like a stone then flesh But the former Exposition I like much better Vers 25. When he raiseth up himself the mighty are afraid c. That is When he lifteth up himself and so is seen above the waters as a mountain in the sea the stoutest that are whether you understand it of fishes beasts or men will be afraid and it may more especially be meant of marriners and souldiers in ships men that are of all the most bold and fearlesse and to men I am sure the following clause must be restrained by reason of breakings they purify themselves that is by reason of the Leviathans violent breaking of the sea as he turns this way or that which makes it perilously rough and boisterous or by reason of the mighty waves dashing and breaking one upon another or upon any thing that is in their way occasioned by the rouling of his vast body in the sea or by reason of his usuall breaking and dashing of ships in pieces they apprehend themselves in present danger of death and so thereupon doe what they can to expiate their sins that if it may be they may be delivered from that danger as by confessing their sins by praying to God for mercy and favour by offering sacrifices or at least binding their souls in a vow for sacrifices or other things Some understand it of their vomiting by reason of the seas tumbling their ship as if it had been translated they purge themselves or of a worse purging through fear but our translation they purify themselves will hardly bear such an Exposition Vers 26. The sword of him that layeth at him cannot hold the spear the dart nor the habergeon Or the breast-plate This last is mentioned amongst the rest to imply that as no weapon can hurt him so no arms can defend the man that shall dare to contend with him that his teeth will pierce through an iron breast-plate as easily as through a mans skin or that be a man never so well armed he will soon for all that devour and swallow him up Vers 30. Sharp stones are under him c. That is Usually he lyes upon the sharpest-pointed stones and rocks and yet they never hurt him As for the next clause he spreadeth sharp-pointed things upon the mire though some take them to be a high hyperbole to wit that by his weight he grinds the stones into dust and so spreadeth it upon the mire yet I rather conceive that by spreading sharp-pointed things upon the mire is only meant that by his weight he often breaks the craggy and sharp ends and pieces of the rocks he lyes upon which by that means are scattered here and there upon the mire in the bottome of the sea or else the scattering of stones slung at him and the pieces of swords and spears and darts which being broken upon his scales do fall and sink down to the bottome of the sea Vers 31. He maketh the deep to boyl like a pot c. The meaning is that partly by the moving of his huge body and partly by his blowing out the waters from his mouth he causeth the sea to swell and tumble and bubble and foam as a pot of seething water will do when it boyls on the fire And in the following clause he compares it particularly to the boyling of a pot of oyntment he maketh the sea like a pot of oyntment either because that useth to be done with a violent fire and by reason of its thicknesse doth rise and swell the more or else rather to expresse how muddy the sea is made thereby and what a froth and scum there will be on the top of the waters Vers 32. He maketh a path to shine after him one would think the deep to be hoary That is As he swims along he leaves a kind of furrow behind him which appears as the path where he went where the water is shining and frothy as if there were a hoary frost upon the waters Vers 33. Vpon the earth there is not his like c. No not the Behemoth before spoken of Vers 34. He beholdeth all high things c. Some understand this of the height of his body to wit that when he raiseth up himself he can behold the very tops of the masts of ships and the highest hils and mountains on the lands But there are two other Expositions of the words that seem far more probable first that that they were intended to set forth his fearlesnesse to wit that he is not afraid to behold the mightiest and most terrible of all Gods creatures but
most probable that this Psalm was then composed only his or their distresse is the more passionately expressed in that as one ready to perish he cryeth out for help without naming the parties for whom he desires it and as a reason of this his desire he alledgeth the generall corruption of the times that there was scarce a godly or faithfull man to be found because this sets forth their danger to be great in regard there were so few from whom any help could be expected and there were so many in every place that would be ready to wrong and betray them and it might well be feared lest in such an universall depravation of manners even they also might be corrupted Vers 2. With flattering lips with a double heart do they speak That is a heart that suggests one thing to be spoken with the tongue in the mean season intends the contrary For the first clause They speak vanity every one with his neighbour see the Note Job 31.5 Vers 3. The Lord shall cut off all flattering lips and the tongue that speaketh proud things By the tongue that speaketh proud things may be meant such as without fear of God or man cared not whom they slandered or what falshoods they reported of them or such as when they had intangled men with their flatteries did then imperiously threaten them or insult over them or such as boasted of themselves or of their deceits and subtle practises whereby they doubted not to ruine David and others that feared God as seems to be expressed in the following verse Who have said With our tongue we will prevail c. and in all probability this was meant of Sauls courtiers and others that sided with him to seek Davids ruine See 1 Sam. 20.31 and 23.23 Vers 5. I will set him in safety from him that puffeth at him See the Note Psal 10.5 Vers 6. The words of the Lord are pure words c. That is wholly free from all vanity and falshood and so not like the words of sinfull men full of lying and flattery and deceit yea the words of the Lord are so pure in themselves that they are the means of purifying the children of men And this is added here to shew how safely the poor might rely on that promise of God mentioned in the foregoing verse As for the following words how the words of the Lord are tryed words as silver tryed in a furnace of earth purifyed seven times see in the Note 2 Sam. 22.31 and why it is said seven times see Gen. 33.3 Vers 7. Thou shalt preserve them from this generation for ever That is Thou wilt alwaies preserve them from the men of this generation though they all in multitudes combine against them Yet some would have the meaning to be that God would for ever preserve his servants from all such wicked wretches as were those of that generation Vers 8. The wicked walk on every side when the vilest men are exalted This expression of walking on every side implyes first that they then swarmed in every place whereever a man could come secondly that they did not hide themselves but boldly and arrogantly strutted about vaunting themselves in their wickednesse and thirdly that they went about seeking to lay wait to ensnare and to mischief the righteous PSALM XIII Vers 1. HOw long wilt thou forget me O Lord for ever That is How long wilt thou continually seem not to mind me or how long wilt thou proceed to disregard me as if thou meantest never more to mind me Vers 2. How long shall I take counsell in my soul having sorrow in my heart dayly This David complains of because men in trouble will be eagerly busie to devise in their minds how to free themselves and through sollicitous fears and cares their minds will run from one thing to another not knowing what to pitch upon even as sick men are wont to tosse up and down in their beds not knowing how to lye at ease but alas get nothing hereby but the wearying and vexing of their minds with anxious and distracting thoughts all proving vain and their sorrow rather encreasing dayly upon them then otherwise till God is pleased to send them relief I know there are some understand this word dayly as implying the greatnesse of Davids sorrow in that it lay heavy upon his heart even in the day time when businesses are wont to free men from such carking cares but our Translation will hardly bear such an Exposition Vers 3. Lighten mine eyes lest I sleep the sleep of death Some understand this thus Keep me waking and watchfull lest if I grow secure and fall asleep my sleep prove like that of those that die in their sleep But by desiring that God would lighten his eyes he rather desires either first that God would inform him by the counsell of his spirit what course he should take lest otherwise he should perish being left to himself and so these words may have reference to that he had said in the foregoing verse How long shall I take counsell in my soul c. or secondly that God would chear up his fainting spirit and comfort his soul by delivering him out of his troubles and causing the light of his countenance again to shine upon him lest he should die in his sorrow and misery for indeed as sorrow and fainting do usually darken the eyes whence is that Lam. 5.17 For this our heart is faint for these things our eyes are dim so when the spirits are cheared and the heart comforted it may well be tearmed an enlightening of the eyes See 1 Sam. 14.27 and the Note 2 Sam. 22.29 or thirdly which I like the best though all three may be comprehended that God would protect his life and that by preserving him out of the hands of his enemies Saul and others For the Lords giving and preserving of life is often expressed in the Scripture by the enlightening of the eyes as Prov. 29.13 The poor and the deceitfull meet together the lord lighteneth both their eyes and Joh. 1.4 In him was life and the life was the light of men Vers 4. Lest mine enemies say I have prevailed against him c. To wit notwithstanding my confidence in thee which must needs Lord tend to thy dishonour and those that trouble me rejoyce when I am moved that is when I am overthrown and moved from that condition wherein at present I am or trusted to have been Vers 5. But I have trusted in thy mercy c. As if he had said Let them doe what they will be things never so bad with me I will never be moved from this hold Vers 6. I will sing unto the Lord because he hath dealt bountifully with me That is when God shall have dealt bountifully with me I will for that sing praise unto his name PSALM XIV Vers 1. THe fool hath said in his heart There is no God c. David here bewails the horrible
utterly and suddenly consumed the Lord shall swallow them up in his wrath and the fire shall consume them which may be meant of their being swallowed up in hell fire See also the Notes Deut. 32.22 and Psal 11.6 Vers 11. For they intended evil against thee c. To wit in that they intended evil against thy people yea against thine anointed in seeking to destroy him or to oppose his kingdome but all in vain as is expressed in the following clause they imagined a mischievous device which they are not able to effect Vers 12. Therefore shalt thou make them turn their back c. Or thou shalt set them as a butt when thou shalt make ready thine arrows upon thy strings against the face of them and so he compares them to men tyed to a stake that they may be shot to death or the bodies of wicked men are compared to a butt and their faces to the white mark that is fastned on the butt See also the Notes Deut. 7.10 and Job 7.20 Vers 13. Be thou exalted Lord in thine own strength To wit by defending and advancing the kingdome of thine anointed which may be meant both of David and Christ PSALM XXII The Title TO the chief Musician upon Aijeleth Shahar A Psalm of David Though David wrote this Psalm concerning himself as the whole frame of the Psalm compared with the Title doth methinks evidently shew yet doubtlesse his chief aim was thereby to represent the passion and resurrection of Christ and the propagation of his kingdome of whom he both in his sufferings and kingdome was a type And hence it was that foreseeing by the spirit of prophecy what Christ should suffer some passages are inserted according as they were literally to be accomplished in Christ which can only figuratively be applyed to David as that vers 16. concerning the piercing of his hands and feet and that vers 18. concerning their parting his garments and casting lots upon his vesture and of the last of these both Matthew and John have punctually noted that when the souldiers did this to Christs garments that was therein fulfilled which is here spoken by the prophet David as we may see Matth. 27.35 and Joh. 19.24 And so likewise the Apostle Heb. 2.11 12. cites the words of the 22 verse of this Psalm as spoken by Christ He is not ashamed to call them brethren Saying I will declare thy name unto my brethren in the midst of the Church will I sing praise unto thee As for those words in the Title of this Psalm which are in no Title of the foregoing Psalms upon Aijeleth Shahar or the hinde of the morning as it is render'd in the margin of our Bibles either it was the name of some musicall Instrument wherewith this Psalm was to be sung or rather these words were the first words of some song to the Tune whereof it was to be sung Many Expositours I know hold that David tearms himself here the hinde of the morning because he was hunted up and down by Saul and other his enemies from one place to another even as a hinde is usually hunted by men when she comes forth in a morning from the place where she had lodged all night and others that it is Christ that is meant thereby to shew that the Psalm was written of him and that he is called the hinde of the morning either 1. because as when a hinde comes forth in a moring to seek out for pasture she is usually hunted and killed for dainty meat so was Christ hunted and worried and killed by the Jews and Gentiles those dogs mentioned here vers 16. and that early in the morning Joh. 18.28 or in the first dawning of the day-light of the Gospel when he was seeking to doe the will of his Father which was meat unto him Joh. 4.34 and so became meat for us though the Iews intended no such thing no more then the hounds do intend when they hunt any beast to provide meat for their masters or 2. because he arose from the grave early in the morning Ioh. 20.1 as a hinde that comes rushing forth chearfully from the place of her repose and indeed Christ is in the Canticles often compared to a hinde as chap. 2.9 17. and again chap. 8.14 or 3. because Christ is the true morning star see Numb 24.17 and it is the morning star that is here called the hinde of the morning because it comes forth with the first dawning of the day leaping as it were over the mountains as the hinde doth But these things have more wit then solidity in them It hath more probability which some other Expositours say that these words were to signifie that this Psalm was appointed to be sung in the morning if not every morning Vers 1. My God my God why hast thou forsaken me c. In the Hebrew this is Eli Eli Lamah hazabthani but our Saviour using these words expressed them in the Vulgar Syriack Matth. 27.46 Eli Eli Lamasabachthani This interrogation may be the same in effect as if he had desired that God would not forsake him as we may see is noted concerning a like expression Exod. 32.11 Yet withall I conceive it implyes a profession and complaint of his extreme sufferings For though the person of the Son of God was never separated from his humanity neither did God the Father cease to love Christ or wholly withdraw his help from him for even upon the Crosse God was in Christ reconciling the world unto himself 2 Cor. 5.19 Behold my servant whom I uphold c. saith the Father of Christ Isa 42.1 Ye shall leave me alone and yet I am not alone because the Father is with me saith Christ to his disciples Ioh. 16.32 yet because 1. Christ was to bear the wrath and curse of God due to his people for their sins and 2. hereupon God did not only withdraw from him all manifestation of his love and favour but also made an impression of wrath upon his spirit in regard of our sins imputed to him and 3. the Godhead did so far for a time suspend its influence as to suffer him to be surprized with the fear of death and to endure incomprehensible anguish and horrour of spirit because of the wrath of the Almighty therefore did Christ apprehend himself for the time as forsaken of God and brake out into this bitter complaint yet without sin because he underwent this only in our stead that he might save us and did still in the midst of this agony cleave fast unto God as those words My God my God c. do clearly imply Vers 2. I cry in the day time but thou hearest not and in the night season and am not silent That is as some expound it without ceasing never holding my peace But the meaning of that last clause and am not silent is rather this that for all his crying to God in the night yet he found no ease nor comfort and consequently
now Lord what wait I for my hope is in thee As if he should have said Seeing the life of man is so transitory and seeing all things whatsoever about which men busie and trouble themselves are but mere vanity I will no longer disquiet my self either about mine own miseries or the prosperous condition of others but place all my hope O Lord in thee let others if they will set their hearts upon these earthly vanities I have a better hope which will secure me against death and against all changes of this world for my hope Lord is in thee Vers 8. Deliver me from all my transgressions That is Pardon my sins for which indeed I am chiefly grieved and free me from those afflictions which my sins have brought upon me Vers 9. I was dumb I opened not my mouth because thou didst it This may be meant of all his afflictions in generall or particularly of his silence when wicked men did reproach him of which he had spoken in the foregoing verse and it may be inserted here as an argument to move God to withdraw his hand or not to expose him still to their derision and scorn Vers 11. When thou with rebukes dost correct man for iniquity thou makest his beauty to consume away like a moth which is easily and soon crushed to dust see the Note Job 4.19 Yet some understand this as if it were expressed thus thou like a moth makest his beauty to consume away that is though thou dost not in a way of manifest vengeance bring some open judgements upon man to destroy him yet by a secret curse thou causest his health and strength and so also his beauty and comelinesse to consume and wast away and indeed thus the secret judgements of God upon men are usually expressed as Isa 51.8 the moth shall eat them up like a garment and the worm shall eat them like wool and Hos 5.12 Therefore will I be unto Ephraim as a moth and to the house of Iudah as rottennesse However the meaning of the words is doubtlesse this that when God undertakes to punish man for sin whether it be in a way of fatherly severity or as a judge powring out the fiercenesse of his wrath upon wicked men for their iniquity that is according to what they have deserved he soon consumes their beauty and glory For the word rebukes see the Note Psal 6.1 Vers 12. Hear my prayer O Lord c. for I am a stranger with thee and a sojourner as all my fathers were See the Note 1 Chron. 29.15 This phrase I am a stranger with thee and a sojourner is all one as if he had said Either I am a stranger before thee thou knowest I am a stranger here or I live by faith with thee I set thee before mine eyes and my heart is continually set upon thee even whilst I am absent from thee and live as a stranger here in this world or I am a stranger here in thy land and am wholly herein at thy disposing And this is added here as an argument to move God to hear and help him partly because the condition of strangers was to be pittied in regard they are subject to so many labours and troubles and dangers and partly because esteeming himself a stranger in the world that was but a while to live there he did not set his affections upon things below but did long and seek after that heavenly country whether he was travelling As for that last clause as all my fathers were the drift of it is to desire that as God had taken pity of them and helped them because they were strangers so he would likewise deal with him Vers 13. O spare me that I may recover strength before I goe hence and be no more That is I have but a little while to live here and therefore let me have a little breathing time some small recovery of strength that I may have a little ease and refreshing before I die see the Notes Job 14.6 or either ease me or I am a dead man I cannot continue long in this misery and therefore withdraw thine hand a little before I be irrecoverably gone see the Notes Job 7.8 9. For indeed this seems to be spoken with some heat of passion Yet some conceive that David doth hereby desire some mitigation at least of his misery that he might by faith be strengthened in spirit and being freed from his terrours he might depart in peace and finish his course with joy PSALM XL. Vers 1. I Waited patiently for the Lord and he enclined unto me and heard my crie Those words in this Psalm vers 6 7 8. sacrifice and offering thou didst not desire c. are clearly alledged by the Apostle as the words of Christ Heb. 10.5 6 7. Yet because in other places of the Psalm it is as clear that David speaks of himself most probable it is that he doth so throughout the Psalm only in some places he speaks what properly belonged only to Christ as being a type of Christ and as concerning the flesh the father of Christ see also the Note Psal 16.1 As for these first words David doth therein from his former experience encourage himself to present to God those following requests vers 11 c. I waited patiently for the Lord and he enclined unto me that is he bowed himself to me or he bowed his ear to me as in Psal 17.6 and 31.2 for he seems to represent God as hearkning from on high to hear one crying out of a deep pit as he speaks of himself in the next verse or he enclined in his will to hear me They that understand the whole Psalm of Christ hold that this is spoken of Christs waiting upon God in the time of his agony and passion and of Gods hearing his cries as when he prayed in his agony Father if thou be willing remove this cup from me c. and there appeared an angel unto him from heaven strengthening him Luk. 22.42 43 and so likewise at other times in his passion Heb. 5.7 when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death and was heard in that he feared Vers 2. He brought me up also out of an horrible pit and out of the miry clay c. That is out of terrible and desperate dangers from which there seemed to be no hope that I should ever have been freed For to expresse this he compares himself to one that was taken out of an horrible pit that is a deep pit which by reason of its danger and darknesse and the lamentable noises therein must needs strike those that are there with terrour and horrour or as it is in the Hebrew a pit of noise so called because of waters that falling into it with great violence make a roaring dreadfull noise or because of the struglings and outcries they make that are in it or because when any thing is
good c. That is Together with these spirituall gifts he shall also give them every outward blessing that may be good for them Yet some restrain this to that particular good of the earths encrease which is expressed in the following clause and our land shall yield her encrease Vers 13. Righteousnesse shall goe before him c. That is Righteousnesse shall then flourish and have a free course and passage in every place For as the Prophet sets forth the corruption of those times wherein he lived by this that there was no place for justice Isa 59.14 judgement is turned away backward and justice standeth afar off for truth is fallen in the street and equity cannot enter so here the Psalmist sets forth the prevailing of righteousnesse in those times when God should return in mercy to his people by this that righteousnesse should have a free course amongst men so that they should generally walk in the waies of righteousnesse do that which is just and right in Gods eyes Only we must know that by this phrase of righteousnesse going before him is implyed that this change God would make when he came to visit his people when Christ came with his Gospel to set up his kingdome amongst men or that by his righteousnesse wrought in them the hearts of men should be prepared for God to dwell there Yet some understand it of the righteousnesse of Christs government that look as the glory of Princes is manifested by the pomp of those that go before them to make way for them so Christs glory should be manifested by the righteousnesse of his government But the first exposition I take to be the best as by the following words we may gather Righteousnesse shall goe before him and shall set us in the way of his steps that is shall cause us to walk in his waies But see also Psal 89.14 and Isa 58.8 where the like expressions are used PSALM LXXXVI Vers 1. HEar me for I am poor and needy See the Note Psal 40.17 Vers 2. Preserve my soul for I am holy That is Thou hast sanctified me in some measure by thy spirit I have consecrated my self wholly to thy service and do endeavour to walk in all holinesse before thee neither am I therefore such a one as mine enemies would make me to be nor have I by any injury done to them deserved to be used by them as I am Vers 9. All nations whom thou hast made shall come and worship before thee c. This may be meant either of the forced acknowledgement of the greatnesse of the God of Israel whereto all nations should be brought by observing his mighty works or rather of the conversion of the Gentiles and it may well be that David might hence encourage himself that if God would shew mercy to them much more to him who was one of his own peculiar people As for that clause which thou hast made either it is added the more fully to expresse that all nations none excepted should come and worship before him there being no nation under heaven that received not their being from God or else rather to imply a reason why it might well be thought that God would in time to come call in all nations to fear and praise him namely because they were the work of Gods hands as well as the Jews and therefore it was fit that they also should know and worship their Creatour Vers 11. Teach me thy way O Lord c. See the Note Psal 25.4 unite my heart to fear thy name that is unite my heart to thee cause me in sincere and fervent love to cleave unto thee make me with a full resolution to set my heart to fear and serve thee only that my heart may not be drawn away to doe any thing but what is according to thy will or which is indeed all one in effect Cause my heart to be united within it self that it may not be divided and distracted with divers corrupt affections that I may not be carried this way and that as double-minded men are wont to be that so I may fear serve thee with my whole heart and that because such only as are thus affected thou art wont to help Vers 13. Thou hast delivered my soul from the lowest hell or the lowest grave That is from the most desperate dangers of death wherein my condition seemed as hopelesse as is the condition of one that is buried deep under ground or By pardoning my sins thou hast delivered me from that desperation I lay under the terrours of Satan the tortures of an evil conscience yea even from the very pit of hell And indeed because the remembrance of his sins might well bring these terrours upon David when he was in such dangers it is most probable that this was chiefly intended in that which he saith of his souls deliverance from the lowest hell Vers 16. Give thy strength unto thy servant c. That is By thy strength do thou help and support me both that I may prevail over my strong adversaries that I may not sink under the terrours that lye upon my spirit and save the son of thine handmaid that is me who have been even from my mothers womb thy houshold servant as being born in thy family of thy servant born of faithfull parents and so by birth-priviledge under the Covenant and consequently under thy care and tuition Vers 17. Shew me a token for good That is By some notable and wonderfull sign wrought for my preservation and deliverance make it evident both to my self and others that thou art tenderly carefull of my good and welfare however for the present thou art pleased to hide thy self from me PSALM LXXXVII Vers 1. HIs foundation is in the holy mountains It seems probable by the manner of the Psalmists expressing himself here that having been long meditating with himself of the happinesse of Zion in that it was the city of God hereupon he breaks forth abruptly thus His foundation is in the holy mountains that is The foundation of the temple or city Jerusalem which he hath chosen and built for his own settled dwelling-place he hath laid in the holy mountains whereby may be meant either particularly the hills of Sion and Moriah whereon the Temple and city of David were built or generally the mountains in and about Jerusalem according to that Psal 125.2 the mountains are round about Ierusalem which he calls holy mountains because they were sanctified set apart to be the lace of Gods spirituall presence worship And doubtlesse this which is here said of the situation of Zion in the mountains is to imply the strength stability thereof It is the judgement of divers learned Expositours that this Psalm was composed for the encouragement of Gods people when after their return out of Babylon they had been many years opposed hinder'd in rebuilding the city temple were at last stirred up by the
Eve that did first bring us to be subject to death 2. that it was the same anger of God against the sins of men that caused him so exceedingly to shorten mens daies in comparison of what they were before the floud and 3. that this was likewise the cause why the Israelites were daily consumed in the wildernesse see the Note Psal 78.33 and that they must needs perish when poor creatures so frail by nature had also the wrath of God lying so heavy upon them And the same is also repeated again in the next clause and by thy wrath are we troubled Yet some would have this understood of their being troubled with being continually in fear of death or of the minds terrours through the fear of eternall torments after death Vers 8. Thou hast set our iniquities before thee c. That is Thou dost not only know all our transgressions but thou dost also take notice of them to punish us for them For thence is this phrase of Gods setting their iniquities before him to wit as men set up marks to shoot at or as men are carefull to set those things which they would not fail to remember where they may be sure to have them alwaies in their eye or rather as judges are wont to set offenders before them and to cause their offences to be openly laid forth and declared before they pronounce sentence against them Our secret sinnes in the light of thy countenance that is those sins which we hide from others or which we our selves are ignorant of are clearly discovered before thy lightsome countenance where the hidden things of darknesse are as visible as those things that are done in the sight of the Sun And indeed this when God begins to punish men for these sins they are wont to see and acknowledge though they would not before Vers 9. For all our daies are passed away in thy wrath c. That is Thy wrath lyeth heavy upon us all our life long we spend our years as a tale that is told that is they passe away in an instant even as when a man speaks his words continue no longer then they are speaking but as fast as they are uttered they passe away with a breath and vanish into the air and can by no means be recalled again yea as when men tell some foolish tale which is not worth the remembring and which men forget as fast as it is told Vers 10. The daies of our years are threescore years ten c. See the Note upon the Title of this Psalm It is as if he had said If to lengthen out the time of our lives we reckon them by the daies we live which will soon indeed amount to many thousands alas all this will make but threescore and ten years that is the usuall time of mens lives now whereas before the floud we see the Patriarks lived many hundred years And if by reason of strength they be fourscore years yet is their strength labour and sorrow that is if some by reason of more then ordinary strength of their constitution do live to fourscore years yet notwithstanding this their strength or even when they are in their greatest strength their lives are usually full of toil and trouble and manifold miseries and sorrows for it is soon cut off and we flie away that is the strength of men is soon decayed and then we are gone in an instant Vers 11. Who knoweth the power of thine anger c. This may be understood as spoken either 1. by way of bewailing the sad discovery of Gods anger against the Israelites in the wildernesse as if he had said Who is able to conceive or expresse how heavy the wrath of God lyeth now upon us Or 2. by way of admiring the infinite and incomprehensible power of God manifested generally in the judgements wherewith he contends in his wrath against those that sin against him or rather the wonderfull power that is in the wrath of God to awaken and terrify the children of men Who knoweth the power of thine anger that is Who is able to expresse or think how terrible thy wrath is to such poor creatures as men are when once thou makest it manifest that thou art offended with them As long as thou hidest thy displeasure they are fearlesse and proudly exalt themselves against thee but when thou makest them see thou art angry with them then they tremble and their spirits fail them Or else 3. by way of exclaiming against the stupidity of men Who knoweth the power of thine anger as if he had said Alas How few are there that know or consider or seriously lay to heart the power of thine anger nothing will make men fear thy wrath but even when thy wrath is discovered against them yet they rush headlong upon the pikes of thy displeasure And accordingly we must also understand the following clause even according to thy fear so is thy wrath one of these two waies to wit either 1. that there is as much danger and terrour in Gods wrath as men can possibly fear or 2. that according as men fear God so they are sensible of his displeasure they that fear not God care not for any discoveries of his anger against them but they that fear God are tenderly fearfull of every token of his displeasure and very ready to humble themselves under his hand Vers 12. So teach us to number our daies c. See the Note Psal 39.4 Vers 13. Return O Lord how long c. This doubtlesse is spoken with respect to the wandring of the Israelites so many years in the wildernesse if not also to their long bondage in Egypt as appears by the following words and let it repent thee concerning thy servants see also vers 15. Vers 14. O satisfy us early with thy mercy c. That is By shewing us mercy speedily satisfy our souls with the assurance that thou hast pardoned our sins and dost love us and own us as thy people see the Note Deut. 33.23 Vers 16. Let thy work appear unto thy servants c. That is Make it appear by thy working for us that thou art pacifyed towards us or rather Let that which thou wilt doe for thy servants or which thou hast promised our forefathers that thou wilt doe for us appear and be made manifest before our eyes let us see it done And most probable it is that this is particularly meant of that great work which God had promised to doe for them to wit that he would give them the land of Canaan for a possession so that it is in effect as if he had said Let it appear that thou hast not brought us out of Egypt in vain perfect the work begun by bringing us into the promised land Yet by these words thy work may be meant any speciall work of mercy because that is Gods chief work yea his proper work in regard of his Church When the Lord hides himself from his people and
That is to those that do with honest upright hearts use all holy means to find out the meaning of them so thereupon God doth enlighten them takes away that vail of ignorance that is naturally upon the hearts of all men It is want of understanding in us so of diligence in searching into the knowledge of them if they seem dark and obscure Vers 10. Receive my instruction not silver c. That is rather then silver as the following clause explains it knowledge rather then choice gold Yet withall this may imply that unlesse men take off their affections from an over-eager pursuit after worldly riches they will never mind wisdome as they ought to doe Vers 12. I wisdome dwell with prudence c. As if he should have said we are never asunder So that this expression doth imply 1. that Christ hath both wisdome prudence essentially in him 2. that by his word spirit he doth teach men prudence to carry themselves prudently that is discreetly circumspectly in all their waies It may be translated I wisdome dwell with subtlety for which see the Note chap. 1.4 And find out knowledge of witty inventions that is I suggest to men all those inventions whereby they contrive the effecting of any good to themselves whereby they may doe things cautelously and prudently according to the will of God or may doe well in the best manner wherein the wit as it were of religion appeareth Vers 13. The fear of the Lord is to hate evil c. And this is added here because the fear of the Lord is the fruit the first chief part of wisdome see the Notes chap. 1.7 Psal 111.10 pride and arrogancy which is first mentioned because it is the root of all vices and the evil way that is every sinfull practise and custome and the froward mouth do I hate see the Note chap. 6.12 As if it had been said And consequently I teach others to hate them and am the fountain from whence every good grace must flow into their souls See the Note also Psal 45.7 Vers 14. Counsell is mine c. Whence it is said of Christ Isa 9.6 his Name shall be called wonderfull Counsellour All policy that is not from Christ and according to the word of God is no better then folly and sound wisdome see the Note chap. 2.7 I am understanding that is I give men understanding or I teach men prudently to effect what by good counsell hath been well contrived Yet the phrase is here changed he saith not Understanding is mine but I am understanding to shew that understanding is essentially and perfectly in Christ As for the last clause I have strength either it may be meant 1. of that almighty power that is in Christ whereby he is able to doe whatsoever he pleaseth and whereby he hath conquered hell and death sin or 2. of that spirituall strength that fortitude and magnanimity strength of grace which by the word spirit of Christ men attain whereby they are enabled to bear all afflictions and to resist all temptations and to carry themselves in all things as strong Christians or 3. that divine assistance whereby they accomplish the greatest enterprises which upon due consultation they have resolved upon Vers 15. By me kings reign c. This is ascribed to wisdome 1. because all government is the ordinance of Christ the son wisdome of the Father 2. because by his providence they are advanced to the throne and that many times too for that excellent measure of wisdome which he hath given them by his providence they are supported protected in their places 3. because by the wisdome which he gives them they govern the people prudently justly successefully by his providence they are prospered in their enterprizes princes decree justice that is they make just laws and pronounce just sentences when they sit in the judgement-seat And now by all this may be also implyed that if the great ones of the world have so much advantage from wisdome much more may others expect the like in their private affairs Ves 17. I love them that love me c. The meaning is that they who heartily affect wisdome shall find her ready to impart her self to them according to that which followeth in the next clause and they that seek me early shall find me And though it be true that Christ loveth us before we can love him 1 Joh. 4.19 We love him because he first loved us yet it is true also that when we love him the more we love him the more he loveth us Vers 18. Riches and honour are with me c. See the Note chap. 3.16 yea durable riches and righteousnesse And this is added either to shew that even the outward wealth honour which wisdome confers upon men are better then the riches honours of worldly men and that because that which she confers is ever gotten with righteousnesse is therefore durable whenas theirs are usually gotten by injustice wickednesse and so continue not long with them or else to shew that besides outward riches and honour he gives also durable riches or that the riches and honour which he intended in the first clause was not the riches honour of this world but riches which were durable even spirituall eternall riches and honours And by righteousnesse which is particularly added may be meant either the imputed righteousnesse of Christ or the righteousnesse of mens lives and conversations Now this last exposition seems to agree best with the following verses Vers 19. My fruit is better then gold c. See the Note chap. 3.14 If we understand this not of the gain of wisdome but of that which is gotten by wisdome then hereby may be meant the righteousnesse mentioned in the foregoing verse or more generally both remission of sins and sanctification and a holy conversation here and eternall life hereafter Vers 20. I lead c. It is in the Original I walk but the meaning is I cause men to walk in the way of righteousnesse in the midst of the paths of judgement to wit where there is no danger of erring or without turning aside to the right hand or to the left And the drift of this is to shew either that the riches which wisdome gives are not gotten by unrighteousnesse as wicked mens are or rather that this is or this brings men to that durable riches before spoken of or that fruit of wisdome which is better then gold c. as it is in the foregoing verse Vers 21. That I may cause those that love me to inherit substance c. Some Expositours conceive that under this word substance even worldly riches are comprehended to wit when they are well gotten so continue with men are enjoyed with contentment which last they take to be implyed in those last words I will fill their treasures But
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
thereof is refreshed and revived But see the Note also chap. 3.18 Vers 13. Who so despiseth the word shall be destroyed c. To wit Not every one that disobeyeth it for thus even David was charged with despising the commandement of the Lord 2 Sam. 12.9 but he that doth wholly slight despise it in his heart but he that feareth the commandement shall be rewarded that is he that feareth not punishment only but sin it self Vers 14. The law of the wise is a fountain of life to depart from the snares of death That is say some Expositours The law of God is to wise men a means of life in that it teacheth them to avoid all sins which are the snares of death And some too understand it of good laws made by wise magistrates But it is better taken to be the same with that chap. 10.11 for which see the Note there namely that the instruction of the wise is a means of life to others and that it refresheth men as spring waters do those that are hot and thirsty Vers 15. Good understanding giveth favour c. That is That which may be truly called good understanding which is not the wisdome of the world but the wisdome that is taught in the word of God procureth men favour both with God and man that because it causeth men in all things to be have themselves wisely to live justly holily and to be gentle and ready to do good unto all men by instructing them or any other way all which makes their way of life plain and comfortable for all this is implyed in the following clause but the way of transgressours to wit by reason of their folly is hard that is it is offensive to men as a hard rugged way is to them that walk in it or it is harsh fierce and untractable cruell and hard-hearted so it causeth them to be hated of those amongst whom they live or it is hard that is it is through their wickednesse and their being hated of God and man full many times of trouble and miseries Vers 16. Every prudent man dealeth with knowledge c. That is he doeth all things prudently with good advisednesse deliberation still considering with himself whether that which he is moved or inclined to doe be in regard of circumstances of time and place convenient to be done or no but a fool layeth open his folly to wit by the rashnesse and folly of his actions see the Note chap. 12.23 Vers 17. A wicked messenger falleth into mischief c. By a wicked messenger may be meant either one that is sent forth and employed in any wicked businesse or else rather as appears by the opposite clause such an one as doth not faithfully manage the message or charge he is sent about The first of these falleth as it were suddenly unexpectedly into mischief through the just vengeance of God upon him the other also by incurring the displeasure of those that sent him who accordingly will be sure to punish him for the hurt he hath done by his unfaithfulnesse But a faithfull ambassadour is health to wit by composing of differences and removing of offences otherwise doing good both to those to whom and also to those by whom and for whose sake he is sent and so also by procuring good consequently to himself not only in the peace of conscience he enjoyeth but also in the reward he shall be sure to receive both from God and man See the Note chap. 12.18 Vers 18. Poverty and shame shall be to him that refuseth instruction c. Shame is joyned with poverty because poor men do usually lye under shame and contempt especially when men become poor by their own obstinacy withall to shew the folly of such men that being causelesly ashamed to be instructed do by despising instruction bring true shame upon themselves but he that regardeth reproof shall be honoured that is he shall be enriched and so advanced to places of honour or he shall be honoured though he may be poor Vers 19. The desire accomplished is sweet to the soul but it is abomination to fools to depart from evil That is they abhorre it both in themselves and others The words of this proverb are all considered apart by themselves easie enough but what reference the two branches thereof have the one to the other and so what the drift aim of the Proverb is it is hard to say there being many severall ways wherein it may be understood most of them may seem equally probable As 1. that in the first clause the ground is laid down why it is said in the second clause that it is abomination to fools to depart from evil when mens desires are satisfied it doth much delight the soul therefore it is that fools abhorre to depart from evil because they take such delight in satisfying their carnal lusts desires Or 2. that in the first clause we are told what is delightfull to wicked men and in the second what is hatefull displeasing to them though the things they desire be never such vain toyes foolish sinfull pleasures yet they are exceedingly delighted to enjoy what they desire but on the other side it is as grievous irksome to them to be taken off from their sinfull vanities Or 3. that the first clause must be understood concerning the desires of the wise and righteous which is implyed by the opposition of the second clause which is concerning wicked fools to wit that wise holy men take great delight in the satisfying of their just righteous desires which are alwaies to doe good avoid evil whereas wicked men take delight only in sin and so it is an abomination to them to depart from evil Or 4. that the difference betwixt the righteous and the wicked is set forth in this that though the righteous do many times wait long ere their desires be accomplished yet when they are accomplished they yield them much refreshing delight according to what was said before vers 12. for which see the Note there but that fools on the other side are all for their present enjoyments therefore they cannot abide to depart from evil in hope of any good or happinesse they might enjoy hereafter Or 5. that the first clause is meant of Gods satisfying mens desires to wit that when men desire any thing of God he doeth it for them this is most sweet to mens souls that the second clause shews that wicked men must needs be strangers to this joy because they abhor to depart from evil and God will only fulfill the desires of them that fear him Psal 145.19 Vers 20. He that walketh with wise men shall be wise but a companion of fools shall be destroyed That is he will be tainted with their wicked waies and so shall share with them in their punishments Vers 23. Much food is in the tillage of the poor c.
life But by right here I conceive is not meant that which is delightfull desirable but that which is blamelesse just And though there be no evil way wherein wicked men are not wont upon some pretence or other to flatter themselves according to that chap. 12.15 The way of a fool is right in his own eyes yet because there are some grosse waies of wickednesse which are so directly against the very light of nature that the worst of men cannot but judge them to be evil therefore I rather think that Solomons aim here is to shew that there are some waies which though they be contrary to the will of God therefore hatefull in his sight yet men are apt to think that they are just right and pleasing to God and that either because they have some appearance of goodnesse in them as it is in will-worships and insurrections against a lawfull magistrate abusing his power opposing the true religion many such like waies or because the gain pleasure they may find in those waies haply the great successe which God may give them therein doth many times bribe their judgements and makes them call evil good and darknesse light But the end thereof are the waies of death that is in the conclusion if they persevere therein to the end they will be found to be waies that do certainly bring men to eternall death and destruction And besides in that it is said that the end of this way which seemeth right to a man is not the way but the wayes of death this also may be hinted to us that one such evil way of errour and sin doth usually lead men into many more till at last it brings them to eternall destruction Vers 13. Even in laughter the heart is sorrowfull and the end of that mirth is heavinesse Because excessive laughter doth naturally cause pain in the body and maketh the heart to be afterwards the heavier therefore some Expositours conceive that Solomon doth in these words allude hereto But that which this Proverb seems to hold forth to us may be 1. that as in outward prosperity there is usualy somewhat of affliction that goeth along with it and accordingly with all naturall joyes there is still some mixture of sorrow even as there is still some leâ—s in the sweetest wines so likewise great prosperity is usually followed with some great affliction and so great joys do usually end in great sorrows 2. that when men do counterfeit mirth labour to drive sorrow from their hearts it will not be there will be still some secret gripings of grief even in their laughter at last their sorrow will return upon them again and so that mirth will end in heavinesse and 3. that it is thus especially with wicked men whose mirth is usually mingled with terrours and tortures of conscience and at last is followed with Gods wrath and vengeance and then their sorrow is pure sorrow without any allay of hope or comfort And the drift of noting all this here is to teach us rather to seek after those joyes that are solid and permanent and that will chear up the heart even in outward distresses Vers 14. The backslider in heart c. That is The man that turns away his heart from God his waies and groweth dayly worse and worse or rather The man that falls away from those waies of holinesse and righteousnesse wherein he walked for a time not slipping back only through infirmity in some particular actions but having his heart wholly estranged from God shall be filled with his own waies that is he that hath so soon his fill of goodnesse shall at last have his fill of wickednesse to wit in the punishments of it see the Note chap. 1.31 and a good man shall be satisfied from himself that is from his own comforts that he feels within himself or from his own works which God will abundantly reward especially in heaven where he shall be able to desire no more then he shall have Vers 15. The simple c. See the Note Chap. 1.4 believeth every word to wit every false report and flattery every fair plea of deceivers and so is easily deceived and drawn into evil but the prudent man looketh well to his going that is he will not take things upon trust and so will not be drawn to do any thing but what upon due consideration he finds he may lawfully safely doe see the Note above vers 8. It is indeed said 1 Cor. 13.7 that charity believeth all things but the meaning of that is only that charity teacheth men not to be causelesly suspicious but to interpret all things to the best unlesse there be apparent reason to the contrary and there is a great deal of difference betwixt this goodnesse of charity and the lightnesse of credulity Vers 16. A wise man feareth and departeth from evil c. That is when such a man seeth Gods judgments executed upon men or foreseeth any evil approaching whether it be by the warning that is before-hand given him or otherwise he will be afraid and so wisely decline the evil feared or rather he will be afraid of Gods displeasure and the punishment whereof he apprehends himself in danger so will forsake his sins as the cause of those evils but the fool rageth and is confident that is he rageth against those that reprove him and tell him of the evil that is coming upon him or like a mad man he breaks out into all manner of outrageous wickednesse furiously proceeds from sin to sin and so rusheth upoâ— the pikes of Gods displeasure being as the Apostle Jude speaks vers 13. as raging waves of the sea foaming out their own shame and yet is confident that all shall be well with him Vers 17. He that is soon angry dealeth foolishly c. That is he usually speaketh and doeth many absurd things many things that are hurtfull to himself and hereby he maketh himself a laughing-stock to men yea such a man for his folly is rather to be pitied then hated and a man of wicked devices is hated that is he that concealeth his anger carrying all fair outwardly but inwardly plotting revenge severall waies is usually hated as a mischievous person The still malicious man is far worse then the man that is hasty of spirit Vers 18. The simple inherit folly c. The grounds of this expression may be these 1. that the folly of simple wicked men is bred and born with them it descends to them as an inheritance by naturall generation from the loins of their parents 2. that it is proper and naturall to them in all things to behave themselves foolishly there is nothing so foolish ridiculous but they will embrace it nor so absurd and wicked but they will doe it though they pretend to seek after knowledge yet it will not be though they be ever learning yet they will never come to the knowledge
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
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
an abundant reward Vers 2. Give a portion to seven and also to eight c. That is As God hath inabled thee give of thy provision and estate to many and many distributing to every one according to their necessities and according to the rules of right judgement Be not weary of well doing be still giving when thou hast given to seven give also to eight more which is that our Saviour saith Luke 6.30 give to every one that asketh of thee In this expression Give a portion he seems to allude to the manner of their feasts in ancient times where every guest had their several portions assigned them and certain portions also were sent to the poor See the Note Gen. 43 34· and see also Neh. 8.10 12. Esth 9.22 and in the following words to seven and also to eight there is a definite number put for an indefinite as in Mic. 5.5 when the Assyrian shall come into our land and when he shall tread in our palaces then shall we raise against him seven shepheards and eight principal men See the Note also 1 Sam. 2.5 for thou knowest not what evil shall be upon the earth that is men know not what sad times may come from the evil whereof they may be in a great measure secured by their bounty to the poor according to that Dan. 4.27 break off thy sins by righteousnesse and thine iniquities by shewing mercy to the poor if it may be a lengthening of thy tranquility and least any evil should therein befall them or their estate therefore it were wisdome for them to embrace the present opportunity and to do good whilst they may Men know not how soon they may die and after death there will be no time for doing good and their estates must then be left the thought whereof may haply grieve them when they are dying it may be to unthrifty heirs that may waste all or to unworthy persons that may shut up their bowels of compassion against the poor And again men may many several wayes lose their estates and be stripped of all that they have they know not how soon and then besides the trouble it may be to them that they did so little good with their estates formerly for which they may think Gods hand is then upon them even they themselves will stand in need of the charity of others therefore whilst they have to give it is fit that they should do to others as they would desire others should do to them And indeed usually the same measure that men mete to others is measured to them again they that have been bountiful to others find others bountiful to them those that they have relieved do many times help and relieve them and on the other side they that have been hard-hearted to others find others averse from relieving them And thus the covetous mans excuse is retorted against himself such men are wont to plead that they dare not give because they know not what may hereafter befall them Nay but saith Solomon therefore give and give bountifully because thou knowest not what evil shall be upon the earth Vers 3. If the clouds be full of raine c. By several elegant similitudes the wise man doth here answer the objections which carnal men are wont to alledge by way of excusing themselves for giving to the poor If the clouds be full of rain they empty themselves upon the earth the meaning is that as such clouds do not retain their waters to themselves but showre them down plentifully upon the earth and that not on certain mens grounds onely but on every place whether the wind carrieth them and do therewith refresh and make fruitful the dry parched and thirsty earth so rich men that have full estates must not keep all to themselves as indeed covetous men are wont to pretend that they must have respect to their own supplies but they must give liberally to the relieving and refreshing of the hungry and thirsty poor and that not to some only but to all as they have oppottunity and ability And indeed when rich men do not thus make use of their wealth they are no way useful in their places but are like clouds without water that do onely darken the face of the skie but yield no moisture at all to the earth and do alwayes deceive the hopes of the poor that expect succour from them Some I know do presse this similitude farther namely to shew that bountiful men loose nothing by their bounty because as the clouds do regain the waters which they pour forth upon the earth in the vapours which after the rain do again ascend up into the air so the almes which is given to the poor is retained with encrease unto those that give them according to that Pro. 11.25 The liberal soul shall be made fat and he that watereth shall be watered also himselfe And so likewise for the next clause And if the tree fall toward the South or toward the North in the place where the tree falleth there it shall be the meaning thereof likewise is either 1. that it becomes men to do good whilst they may because as when a tree falls there it lyes where it falls fall it Southward or Northward there is no setting it up again to bear fruit any more so when men are once cut down by death there will be no more time for the doing of that good which they should have done before but in that condition wherein they dye whether as mercifull or unmercifull men in that they must for ever continue they shall be set at the right or left hand of the Judge according as they have carried themselves towards Christs poor members Matth. 25. Or rather 2. that men must not withhold their hands from giving under a pretence that the persons will be unthankfull or are in any other regard unworthy of reliefe and that because as when a tree falls it is all one to the owner whether it falls Southward or Northward where it falleth there it rests and there the owner shall find it to make his use and benefit of it so whether they be good or bad thankfull or unthankfull to whom a man gives so he gives it with a good intention of glorifying God and relieving the wants of his poor brother his almes shall not be lost he shall have his reward where he disposeth his charity there it shall be found againe kept and laid up by God and shall redound to the good and benefit of the charitable donor Vers 4. He that observeth the wind shall not sow and he that regardeth the clouds shall not reap That is As the husbandman shall overslip seed time if he do over-scrupulously observe the wind as fearing to sow in the wind lest the wind should blow away his seed or as waiting for such a wind as should bring fair and warm weather or should bring rain before or after he hath sown his seed thereby to further the
the words of Christ commanding the breathings of his Spirit upon his garden the Church But seeing in the last clause of this verse it is unquestionable that the Church speaks Let my beloved come into his garden c. neither is there indeed any impropriety of speech in it that the Church speaking of her self should use these tearms my garden for by reason of the union that is betwixt Christ and his Spouse what belongs to one must needs belong also to the other I see not why this first branch of the verse may not also be taken as the words of the Spouse Awake O Northwind and come thou South blow upon my garden that is oh that all possible occasions might be given to make known to my beloved what ever might allure and draw his affections to me And understanding it spiritually of the Church it is as if she had said Since my Lord is pleased to tearm me a garden oh that he would by his holy Spirit breath upon me with quickning efficacy that the spices thereof may flow out that is that the gifts and graces he hath conferred upon me may be stirred up and quickned that they may spring and grow up and bring forth fruit abundantly and that the sweet savour thereof may be spread abroad to the delight of my Lord and others The working of Gods Spirit upon the hearts of men is often compared in the Scripture to the blowing of the wind see Ezek. 37.9 Joh. 3.8 and thence it was that Act. 2.2 the Spirit descended upon the Apostles in the sound of a sudden and a rushing wind and that 1. Because it blows freely when and where and how it pleaseth even as the wind doth which no creature can raise or restrain The wind bloweth where it listeth saith our Saviour Joh. 3.8 so is every one that is born of the Spirit 2. Because as the wind it works quickningly vitally refreshingly opening the heart awakening the affections chearing the soul and making Gods people fruitfull in good works 3. Because as the wind blows many times with mighty force so that nothing almost can stand before it so doth the Spirit work with unresistable power upon the hearts and consciences of men 4. Because it is as the wind of a cooling nature allaying the heat and extremity of all our temptations and afflictions and 5. Because it is of a purging nature purging away the corruptions of mens hearts as the wind doth the air of noysom vapours Now in desiring the holy Inspirations of Gods Spirit the Church cals both upon the Northwind to awake that is to rise and the Southwind to come and blow upon her garden 1. Because as both the Northern and Southern winds are usefull for gardens the one to purge and cool the air in extreamity of heat and by dispelling the clouds to bring fair weather and the other to warm and water the earth with sweet and refreshing showers so the Spirit doth by contrary operations further the work of grace in the souls of his people sometimes refreshing the scorched soul with a sweet breath of comfort and sometimes enflaming it with heat and fervency of zeal sometimes it rouseth men by sharp and piercing terrors of wrath death and judgements and softneth hearts hardened in sin and sometimes it cheareth them again with promises and comforts and 2. Because she desired that by the manifold operations of Gods Spirit the sweet savour of her graces and good works might be spread abroad every way so that Christ might in every regard take delight in her even as the blowing of the wind from several quarters doth carry the sent of the spices in a garden to all that come neare it on every side Let my beloved come into his garden c. That is Let him manifest his favourable presence in me more and more and still and still take delight in me As if she had said My beloved did ere-while invite me into his garden his mountaine of myrrhe c. see the Notes above ver 6. 8. but rather let him come and dwell in me for even here he hath a garden too and eate his pleasant fruits that is let him accept of and delight in let him be honoured and glorified by the graces and good workes which by his Spirit he hath wrought in me for she calleth her selfe his garden and all her graces and holy conversation his pleasant fruits because he it is that plants the Church and makes her fruitfull see Isa 5.7 26.12 Joh. 15.4 5. and because the faithfull consecrate themselves and all that they are and can doe wholy to Christ even to him alone CHAP. V. Vers 1. I Am come into my garden my Sister my Spouse c. See the Note Chap. 4.10 This may be taken as Christs assent or his making knowne that he had assented to his Churches request expressed in the close of the foregoing Chapter Let my beloved come into his garden concerning which see the Note there It is as if he had said Though thou questionest my favourable presence yet I am and have been long since in thee and with thee But yee there is another Exposition given by some very good Expositors which seemes to me very probable which is that Christ doth here give a reason why he could not come to her as she desired namely because he was ascended into his garden in heaven which was his chiefe garden and paradice of pleasure and wherein he was to abide till their marriage-day was come so covertly againe pressing her as he had before Chap. 4.6 that she should rather prepare to come to him into his garden there I have gathered my myrrhe with my spice I have eaten my honey-comb with my honey I have drunk my wine with my milk As if he had said I have not only gathered the sweet fruits of thy garden My myrrhe c. for which see the Note Chap. 1.13 but I have also eaten of the feast thou hadst there provided for me and observable it is how Pastorall-like the dainties here mentioned are such as Country damosels are wont to provide for their lovers honey-combes and wine and milk And what is meant by Christs feeding on these dainties and why he calls them his honey-comb and honey c. we see in the Note upon the last clause of the foregoing Chapter Let my beloved come into his garden and eate his pleasant fruits The graces and services of the faithfull are to Christ as sweet as honey and wine and milk But then againe according to what is said in the foregoing Note some understand this with reference to his garden or Paradice in heaven I have gathered my myrrhe with my spice I have eaten my honey with my honey-comb c. that is pure honey even fresh in the honey-comb meaning thereby that he was delighting himselfe in the praises and services of his holy Angels and glorified Saints and in those transcendent joyes and pleasures which there
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