of our deliverances to thee without the least self-respect and 2ly with as much affection as possibly I can not praising thee with my lips when my heart is far from thee I will shew forth all thy marvellous works But how could he doe this the wonderfull works of God being infinite in number I answer Either this must be restrained to the miraculous deliverances which God had wrought for him and his people or the meaning must be that he would speak of the severall sorts of his marvellous works or else he shews hereby not what he should be able to doe but what he did desire and would endeavour to doe Vers 2. I will be glad and rejoyce in thee c. To wit as acknowledging thee the only authour of all my joy I will sing praise to thy name O thou most high that is who dost every way transcendently excell those that are highest and greatest here in this world And this title David gives God in this place because in his marvellous works for him and his people he had shown himself such Vers 5. Thou hast rebuked the heathen c. See the Note upon Psal 6.1 This implyes that his enemies were many as it were from severall nations combined together against him thou hast put out their name for ever and ever to wit either by destroying them utterly that so they may be no more named amongst the living and by degrees their very memory perish together with them or by bringing them to such a reproachfull ruine that they lose thereby all that glory and renown they had formerly gotten Vers 6. O thou enemy destructions are come to a perpetuall end c. If we read this as it is in the margin of our Bibles The destructions of the enemy are come to a perpetuall end and their cities hast thou destroyed c. the meaning seems then to be clearly this O Lord thou hast put an end to the destructions which the enemy began to make amongst thy people and thou hast destroyed their cities whereas they thought to have destroyed ours But reading it as it is in our Bibles it may be understood either to be spoken ironically O thou enemy destructions are come to a perpetuall end and thou hast destroyed cities c. as if he had said O thou enemy thou hast fâ—nished the ruine thou didst intend to bring upon us by destroying our cities to which then that must be opposed which follows in the next verse But the Lord shall endure for ever c. Or else it must be understood as spoken by way of insultation over the proud enemy as it he had said Whereas thou O proud enemy didst resolve never to give over destroying till thou hadst brought all to ruine destructions thou seest are come to a perpetuall end thou shalt no more for ever destroy as thou beganst to doe thou hast indeed destroyed cities c. but vers 8. the Lord shall endure for ever he hath prepared his throne for judgement that is it belongs to him to judge the world as a righteous judge and though therefore he doth it not at all times he will certainly doe it Vers 9. The Lord also will be a refuge for the oppressed That is Such they shall esteem him and such he will be unto them Vers 10. Thou Lord hast not forsaken them that seek thee That is those that endeavour to approve themselves to thee that they may enjoy thy favour or those that by faith do pray unto thee and indeed this last is chiefly here meant Vers 11. Declare among the people his doings That is Not only amongst the Israelites but also amongst the nations far and near Vers 12. When he maketh inquisition for bloud he remembreth them c. That is the people mentioned in the foregoing verse or the humble mentioned in the following clause he forgetteth not the cry of the humble And this phrase when he maketh inquisition for bloud implyeth first that though shedders of bloud may escape for a time yet they shall sooner or later be called to an account secondly that no excuses or pretences shall clear or secure those that are indeed guilty of bloud and thirdly that God makes precious account of the bloud of those of whom the world makes no reckoning at all Vers 13. Consider my trouble O thou that liftest me up from the gates of death That is say some Expositours from the counsels and plots of mine enemies making the ground of this expression to be the custome of all nations in making the gates of their cities the place where they sat in counsell concerning the affairs of the Common-wealth See the Note Gen. 22.17 But rather I conceive that by being lifted up from the gates of death is meant his being delivered from desperate dangers wherein he seemed to be nigh unto death from the jaws of death from the mouth and brink of the grave which indeed those words thou that liftest me up seem much to favour See the Note Job 38.17 Yet by the gates of death may be meant the power and dominion of death which agreeth with that expression of the Apostles of deaths reigning Rom. 5.14 Vers 14. That I may shew forth all thy praise in the gates of the daughter of Sion c. That is in the solemn assemblies of the inhabitants of Sion for they used to be in the gates of Jerusalem And why the inhabitants are called the daughter of Sion see in the Note upon 2 Kings 19.21 and the elegancy is observable of opposing here the gates of Sion to the gates of death mentioned in the foregoing verse God lifted up David from the gates of death that he might praise him in the gates of Sion Vers 16. The Lord is known by the judgement which he executeth c. This may be meant generally of all the judgements which God executeth on wicked men because they do all shew forth the power and holinesse and justice of God but rather here that judgement seems to be particularly intended which is expressed in the following words the wicked is snared in the work of his own hands because nothing doth more notably discover the wisedome power justice and providence of God then when he causeth wicked men to be entangled by their own cursed practises In the close of this verse these words Higgaion Selah are added Concerning Selah see the Note Psal 3.2 As for that word Higgaion it signifyeth meditation and therefore it may seem added to imply that the foregoing clause was worthy mens most serious thoughts yet some take it to be some tearm of musick Vers 17. The wicked shall be turned into hell c. By hell in the Scripture is sometimes meant the grave as Psal 16.10 Thou wilt not leave my soul in hell but if nothing else were intended here there were nothing then threatned to these wicked wretches but what is common to the godly together with them It must therefore be understood here I
a hand of God herein it is by the decree and appointment and providence of God that the one attempts to deceive and that the other is deceived by him At this and such like truths naturally men are ready to startle questioning how it can stand with the justice and holinesse of God that he should have any hand in the ordering of such things as this and yet we see the Scripture doth often expressely affirm it as Ezek. 14.9 If the prophet be deceived when he hath spoken a thing I the Lord have deceived that prophet and 2 Thess 2.11 God shall send them strong delusion that they should believe a lie To prevent therefore mens cavilling at such truths as this this clause is here prefixed again with him is strength and wisedome intimating that even these things could not be done without the concurrence of Gods almighty and all-ruling power and that all that he doth he doth with great wisedome though we cannot comprehend how it should be Vers 17. He leadeth counsellers away spoyled and maketh the judges fools The meaning of these words is plainly this that God many times makes fools of the wisest of men such as are counsellers and judges who are usually esteemed the great Oracles of wisedome in the severall places and times wherein they live according to that prayer of David when he heard that Ahithophel that great Politician sided with his son Absalom 2 Sam. 15.31 O Lord I pray thee turn the counsell of Ahithophel into foolishnesse to wit either by a reall depriving them of their wisedome and understanding and in that sense some Expositours conceive that they are here said to be spoyled that is stripped of those abilities of mind which formerly they had or else by infatuating them so that they speak and doe those things which one would think none but fools or mad men should speak or doe or else by crossing them so in all their subtile plots and devices that all their wisedome prooves no better then folly indeed thus some understand the word spoyled in the first clause namely that he causeth counsellers notwithstanding their great wisedome to be carried into captivity spoyled and stripped of all their riches and dignity and power whence it is that the vanquishing and captivity of Egypt is expressed thus Esa 19.11 13. Surely the Princes of Zoan are fools the counsell of the wise counsellers of Pharaoh is become bruitish However because God is manifested by his vanquishing and ruining the great Politicians of the world especially when they proudly opposed him and his kingdome it may well be said that he leads them away spoyled as Princes are wont to doe those they have vanquished in a way of tryumph Vers 18. He loseth the bond of kings and girdeth their loins with a girdle Three severall wayes this may be understood to wit 1. That when kings are in bonds the Lord many times freeth them from their captivity and bondage as he did Manasseh 2 Chron. 33.13 and restores them to the Regall dignity again for the girdle about the loines is sometimes mentioned in the Scripture as an ornament of princes and therefore in allusion thereto it is said of Christ Isa 11.5 Righteousnesse shall be the girdle of his loins and faithfulnesse the girdle of his reins See Ier. 13.1 c. or 2. That he many times degradeth kings and deposeth them from the Regall state for by the bond of kings may be meant the Regall or military Belt wherewith they are girded and so the loosing thereof may well signifie their being deprived of their Sovereignty and that they are brought to the mean condition of other ordinary men he girdeth their loins with a girdle or 3. which I like the best that he often sets subjects free from the bondage of kings for by the bond of kings may be meant that authority and power whereby the people are held as bond-slaves in subjection to them and then bringeth those kings to be themselves in a very low and mean yea a servile and captivated condition for because in the Eastern countries where they wore long garments in all preparations for travell or labour they used to gird themselves therefore girding with a girdle is often mentioned in the Scripture as the posture and habit of servants according to that of the Lord to his servant Luke 17.8 Make ready wherewith I may sup and gird thy self and serve me and so also Luk. 12.37 Vers 20. He remooveth away the speech of the trusty By the trusty understand men of sure credit men of such sufficiency and faithfulnesse for instruction or advice that princes and others may safely rest and rely upon them men actually trusted or worthy to be trusted with publick affairs and it is said that God remooveth away the speech of such trusty men either when he takes away such men and perhaps sends in their room either flatterers or fools according to that Isa 3.1 2 3. For behold the Lord the Lord of hosts doth take away from Ierusalem and from Iudah The judge and the prophet and the prudent and the ancient c. or else when such as were trusty before become weak or faithlesse and so are unable to instruct or advise or else teach falsehoods or give ill counsell or when he causeth men not to give any credit to their advice which he often doth in a way of punishment for the sins of a people Vers 21. He poureth contempt upon Princes and weakneth the strength of the mighty To wit either by depriving them of their strength or by crossing them so in all their enterprises that they are as men that have no power to effect any thing they go about This last clause is in the Originall and looseth the girdle of the strong for because girding causeth strength and men are the more steady and nimble when their armour or garments are girt close about them especially in those countries where they wore long garments hence this phrase of loosening the girdle of the strong is used for making the strong weak or opposing them so that they are not able to doe what they endeavour but are as men that are clogged and hampered with their long loose garments Vers 22. He discovereth deep things out of darknesse and bringeth out to light the shadow of death Some referre this to Gods revealing to his prophets the interpretation of dreams and visions and discovering things that should long after come to passe others to his bringing to light the most hidden things which seemed to be buried in perpetuall darknesse such as are the secret plots and conspiracies of enemies which may also be called the shadow of death because the dangers thereof are terrible and horrible as death yea some referre it to Gods rending asunder the earth with earth-quakes whereby those inward depths of the earth are discovered which otherwise would never have been seen But doubtlesse the meaning of the words is generall to wit that there is nothing so
though this phrase of Gods calling him may be used in reference to the manner of Gods raising men from the dead concerning which the Apostle saith 1. Thess 4.16 The Lord himself shall descend from heaven with a shout with the voice of the Archangel and with the trump of God and the dead in Christ shall rise first c. yet by the call of God may be meant simply the will and command of God as where it is said that God called for a famine upon the land Psal 105.16 that is he commanded a famine to be in the land and so our Saviour speaks of the Resurrection Ioh. 5.28 The hour is coming in the which all that are in the graves shall hear his voice c. and 3. Some understand it of Gods calling him out of this world by death and so conceive that Iob here professeth his readinesse to yield to Gods call herein and that because he knew God would one day remember him in mercy and not utterly castâ—off the work of his own hands Vers 16. For now thou numbrest my steps c This is added as a reason why he so earnestly desired to die or to be hid in the grave as he had said vers 13. till Gods wrath and indignation was over or why he had besought God that he would withdraw his hand and let him finish his daies in peace vers 6. namely because God did now at present proceed with such severity against him as one that took strict notice of all his waies that not one sin of his might scape unpunished See chap. 10.14 To which purpose also is that which follows in the next verse of Gods sealing up his transgressions in a bag that is his laying them up in store as evidences and indictments against him of which see the Note Deuter. 32.34 Vers 18. And surely the mountain falling cometh to nought and the rock is removed out of his place c. The drift of these words is either 1. To imply that God proceeded with as much fury and violence against him as when he overturns mountains and removes rocks out of their places c. or 2. To intimate that if the strongest creatures and those that seem most stedfastly setled in their places cannot stand before the indignation of the Lord much lesse could poor weak man stand before it and that therefore God needed not proceed with such over-bearing violence against him as he now did or 3. To bewail his continuing so long in so great miseries that when the strongest creatures were not able to stand before Gods power when he meant to bring them to nought and so the hope of man was destroyed by his hand as is expressed in the last clause of the 19 verse that is all things wherein vain men hope or all the vain things wherein men are wont to hope yet he a poor weak creature should hold out against so many and great afflictions and live in the midst of so many deaths or 4. To renew his old request that he might die that since all things even those that were the most like to continue were often removed and wasted out of their place so he desired it might also be with him or 5. To intimate his fear least his patience should fail and thereupon to desire that God would in pity release him surely the mountain falling cometh to nought c. as if he had said mountains and rocks will fail and how much sooner may my patience fail My strength is not the strength of stones as he had said before chap. 6.12 and therefore either remove my afflictions or remove me out of this world or 6. To shew that God proceeding so severely against him and not suffering any sin of his to passe unpunished as he had said in the foregoing verses as other creatures that seem more surely setled then man is do utterly perish by the mighty power of God so it must needs be with man he also must needs be cut off irrecoverably The mountain saith Iob falling cometh to nought and the rock is removed out of his place to wit sometimes by extraordinary earth-quakes sometimes by the violence of great flouds and inundations of waters the waters wear the stones by continuall beating and dropping upon them thou washest away the things that grow out of the dust namely when rivers or seas overflowing or breaking through the banks do with a mighty torrent sweep away all before them and thou destroyest the hope of man that is and thus after the same manner is man cut off and destroyed by death and that as concerning any hope of living again here in this world irrecoverably and this I conceive most probable to have been the drift of Iob in these words being the same in effect with that which he had said before vers 11 12. Vers 20. Thou prevailest for ever against him and he passeth thou changest his countenance and sendest him away That is it is alwaies thus be a man never so strong die he must if thou contendest with him he must needs sink under thine hand and that irrecoverably it being altogether impossible that he should resist the stroke of thine hand his comelinesse and beauty thou soon turnest into a ghastly ashy palenesse and so sendest him packing out of this world Vers 21. His sons come to honour and he knoweth it not c. This may be meant either of man after death as in reference to what he had said immediately before concerning mans passing away out of this world to wit that after that he never knoweth more what is done here in this world whether his children live in prosperity or misery it is all one to him for he knoweth not how it fares with them and then it is added to shew how absolutely men are by death cut off from all possible communion with those that remain behind them Or else it may be meant of man when he is dying to wit either that through the anguish and extremity of pain and misery which he endures he regards no earthly thing how nearly soever it concerns him be his children in a prosperous or in a mean condition he minds it not it works in him neither joy nor sorrow or else that this is one part of his misery that dying he knoweth not what shall become of his children Vers 22. But his flesh upon him shall have pain and his soul within him shall mourn Those Expositours that understand the foregoing words of man after death must needs find it too difficult to give a reason how after that this should come in But his flesh upon him shall have pain c. Yet two severall waies they alledge how this may be inferred upon that which went before though so understood for 1. Some take the words to be a figurative and poeticall expression of the sad condition of a man cut off by death his flesh upon him shall have pain alluding to the worms gnawing the flesh of his
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
at the latter day upon the earth Some of our best Expositours as Calvin Mercer and others understand this merely of Gods delivering Iob out of that sad and forlorn condition wherein he now lay to wit that he knew that however he was little better at present then as a man that is dead and buried yet he had a Redeemer that should rescue him at length out of this condition even the ever-living God who is the first and the last Esa 48.12 and therefore shall be after all men are vanished and gone and shall shew forth his power in the quickening and reviving of poor men dust and ashes even when they are fallen into the lowest and most desperate estate and condition And indeed it cannot be denied 1. That God is many times called our Redeemer in the Scripture as Esa 63.16 Thou O Lord art our Father our Redeemer 2. That an estate of extreme misery and affliction is often expressed in the Scripture by that of death men in such a condition are often spoken of as dead men yea as men that are buried and turned into dust and that to imply that such a condition is to men as bitter as death that it bereaves them of all the comforts of this life and is past all hope of recovery I was saith the Apostle 2. Cor. 11.23 in deaths oft And so Psal 88.4 5. I am counted with them that goe down into the pit free among the dead and Psal 22.15 Thou hast brought me saith David into the dust of death and 3. That the deliverance of such men out of such an extreme low and forlorn condition is often tearmed a quickning and a reviving and a raising of them up from the dead as Psal 71.20 Thou which hast shewed me great and sore troubles shalt quicken me again and shalt bring me up again from the depths of the earth and Isa 26.19 speaking of the bringing home of the Iews out of Babylon Thy dead men saith the Prophet shall live together with my dead body shall they arise awake and sing ye that dwell in the dust See also Psal 85.6 and Hos 6.2 But yet 1. Because Iob had hitherto disclaimed all hope of being delivered out of that forlorn condition wherein he lay and of being restored to any estate of prosperity and happinesse again though his friends had often assured him that if he would repent it would be so affirming that his hope was gone and that he was in a worse condition then a tree that is cut down of which there is hope that it may sprout again See chap. 16.22 and 17.1 11 13 c. and therefore it is no way probable that he should be now on a sudden raised to such a height of hope concerning Gods raising him to such a prosperous condition contrary to all his former discourses and 2. Because there are some passages in the following verses which cannot well be understood of a resurrection of his outward estate as that it is spoken of as a strange thing that he should see his Redeemer with the same eyes that he had then and some other of the like nature therefore I say if we joyntly consider of that which is said here with that which follows in the two next verses I cannot see how it can be otherwise understood then of Christ the promised Redeemer who indeed is most properly tearmed our Goel as it is in the originall our Redeemer it is the same word that is used Levit. 25.25 for the next kinsman that was to redeem the estate of his decayed brother of which see the Note there and that because he taking our nature upon him became as it were our near kinsman our brother Heb. 2.11 flesh of our flesh and bone of our bone So that I conceive the drift of Iob in these words was by this profession of his faith to prove that notwithstanding his sufferings and miseries were so grievous as he had now acknowledged yet he was farre from being a wicked man and an hypocrite as they had charged him to be I know saith he that my Redeemer liveth that is I that am so severely condemned by you and am now in such a miserable condition even I do certainly believe that there is a Redeemer to come that he is my Redeemer for there is much emphasis in that word my and that he lives as being the ever-living God the first and the last yea the fountain of life to all that shall believe in him and so shall one day redeem my person from destruction and maintain my cause against all those false aspersions you now cast upon me And then for the last clause and that he shall stand at the latter day upon the earth either it is meant of the second coming of Christ to judgement to wit that he should then appear upon earth and that as a conquerour trampling upon the grave as a conquer'd enemy and raising all flesh by his almighty command out of the dust yea and as a judge appearing in his glory to passe sentence upon all both quick and dead or else which some rather think and it seems very probable it is meant of his first coming as the following words in the next verses are meant of his second coming to wit that in the latter daies that is in the daies of the New Testament this his Redeemer should be made man and in mans nature should live and dwell upon the earth and being there slain should rise again and stand again upon the earth tryumphantly and so should as the Redeemer of his people vanquish death and accomplish the work of mans redemption And indeed that the daies of the Gospel from the time of Christs incarnation to the end of the world are frequently called in the Scripture the latter daies or the last daies cannot be questioned see Isa 2.2 Hos 3.5 1 Tim. 4.1 2 Tim. 3.1 of which two reasons are usually given to wit 1. Because all was then accomplished which had been prophesied concerning the work of mans Redemption that was the perfection of all times or as the Apostle calls it Gal. 4.4 the fulnesse of time and 2. Because the whole time of the worlds continuance being divided into three great Periods the 1. From the creation to the Law the 2. From the Law to Christs Incarnation the 3. From that to the day of Iudgement this which contains all the daies of the Gospel is the last of the three But however very observable it is which some Expositours have noted to wit that Iob was so strengthened and cheared up with the consideration of this which here he saith concerning the hope he had in his Redeemer and concerning the resurrection of his body and the blisse he should then enjoy that after this we meet not with any word he spake arguing any such fainting and impatience of spirit as many which before this came from him Vers 26. And though after my skin worms destroy this body yet in my
it c. As if he should have said You are learned wise men men that observe the waies and works of God at least such you boast your selves to be and therefore herein I dare appeal to your selves concerning the truth of that which I have said and that which I shall now farther say you your selves have known it and have seen it so in your own experience But what was it they had seen Some referre it to that which he had said concerning his innocency some to that foregoing observation of his that he had not carried himself in his distresse as hypocrites used to do But I conceive it is best referred to that which he meant now to teach them as he had said in the foregoing verse concerning Gods dispensing the same both blessings and afflictions to the wicked and to the righteous This saith he ye your selves have seen and then he adds why then are ye thus altogether vain that is why do you so vainly conclude that God alwaies punisheth wicked men and prospers the righteous and thereupon condemn me for an hypocrite why do you multiply words nothing to the purpose not giving any one solid answer to that which I have objected and yet persevere in condemning me upon grounds so palpably false Vers 13. This is the portion of a wicked man with God and the heritage of oppressours c. Zophar had said the very same in effect chap. 20.29 of which see the Note there and therefore some think that Job in this and the following verses doth only alledge what his friends had said and that to shew why he had charged them in the foregoing verse that they were altogether vain to wit that they had said This is the portion of a wicked man with God c. But I doubt not but Job delivers this as his own judgement And yet he doth not hereby recant what he had formerly said concerning the prosperity of the wicked nor yield to that which his friends had hitherto maintained to wit that God doth alwaies manifest his indignation against wicked men by punishing them here in this world only to clear his meaning in that he had said concerning the prosperous condition of the wicked to shew that he was willing to yield to all that was truth in that which his friends had said and that so much he was able to say as well as they he grants them here thus much that indeed many times the prosperity of the wicked did end in extreme misery though they might long live free from punishment yet often that befell them at last even here in this world which God who is Almighty had appointed them for their portion and inheritance and therefore the mightiest of these oppressours are not able to resist it and then afterwards he adds what it was wherein he opposed his friends to wit that it was not alwaies thus but that many times on the other side in his secret wisedome whereof he speaks much in the following chapter the righteous were afflicted sorely whilst the wicked lived in great prosperity Vers 14. If his children be multiplyed it is for the sword c. Against which though they be never so many they shall not be able to defend themselves and so that which might seem to the wicked man at first a pledge of Gods favour shall be found at last to have been given merely for the encrease of his future misery that he might have many children to be devoured by the sword to wit the sword of Gods vengeance or rather the sword of an enemy for the following clause makes this later Exposition the more probable and his off-spring shall not be satisfied with bread that is they shall not only live in penury and want but shall even perish by famine Vers 15. Those that remain of him shall be buried in death c. That is those of his children and childrens children that remain and are not cut off by sword or famine shall die yet of some other disease and so shall be buried though they lived as if they should never die yet they shall be buried in death that is they shall die and being dead shall be buried I know there are divers other Expositions given of these words as thus they shall be buried in death that is they shall die and rot when they die and that shall be all their buriall according to that Jer. 16.4 Or they shall be buried in death that is whilst they are yet dying before the breath be well out of their bodies at least so soon as ever they are dead they shall be presently clapped into the grave without any funerall rites and solemnities Or they shall be buried in death that is so soon as they are dead they shall be buried in oblivion their name and memory shall be buried with them Or they shall be buried in death that is in the grave which is called the chambers of death Prov. 7.27 But the first Exposition is I conceive as the plainest so the best And as for the following clause And his widows shall not weep it is expressed in the plurall number his widows either because they had in those times many wives or else because it comprehends the widows of the wicked mans whole family and by not weeping is meant either that through extreme penury they should not be able to make any funerall for him or else that indeed they should not mourn for his death and that either because their miseries should be so many and so exceeding great that being as it were stupified thereby they should not be able to weep or else rather because they should be indeed glad that they were rid of him Vers 18. He buildeth his house as a moth c. It may be said that the wicked man buildeth his house as a moth 1. because he builds it with much pains and skill as the moth makes her nest 2. because he doth even wast himself in the doing of it even as a moth makes her bag or silken woolly nest out of her own bowels 3. because he builds his house with the spoil and ruine of others as the moth eats the garment where she builds her nest But 4. that which I conceive is chiefly intended is because though he buildeth his house as if he hoped to dwell there for ever yet both he and it shall suddenly be destroyed as when the moth is quickly brushed or shaken out of the garment where she had made her nest For upon the like ground Bildad had before compared the wicked mans house to the house of a spider chap. 8.14 of which see the Note there And to the same purpose in the next clause it is said that it shall be as a booth that the keeper maketh For if it be meant of those that are set to keep a vineyard or a garden of fruits they use only to make some slight booth of the boughs of trees and perhaps stollen out of the neighbours hedges
man yet the wisedome of God they cannot search out But where saith he shall wisedome be found c. where by wisedome is meant the wisedome of God in his unsearchable waies as when he prospers the wicked and afflicts the righteous c. Vers 2. Iron is taken out of the earth or dust and brasse is molten out of the stone That is Iron is taken out of a brittle kind of earth wherewith it is mixed and brasse out of the stone wherewith it is as it were incorporated it is commonly called the Cadmian stone as being a hard masse like a stone and mingled with stone Vers 3. He setteth an end to darknesse c. Some understand this of Gods putting an end to the darknesse of the night by causing the light of the day to succeed in the room thereof and others understand it generally thus that man by the naturall wisedome that God hath given him discovers and finds out the most hidden and unknown things But the most Expositours hold that Job still proceeds to speak of that choice art of discovering and drawing forth the minerals that are in the bowels of the earth yea and perhaps in the sea also He setteth an end to darknesse It is spoken either of man to wit that men by going into those mines which they have digged deep in the earth with candles or torches in their hands do there discover those minerals which had from the creation lain hid there in darknesse or that by fetching them out thence they bring those treasures to light which had been alwaies before hidden in darknesse for though there be no expresse mention made of man in the foregoing verses yet because in that which he had said before concerning the taking of gold silver iron and brasse out of the earth his meaning was that those things were done by man therefore as in relation still to man by whom those things were done he adds these words also He setteth an end to darknesse Or else it is spoken of God to wit that He namely by man as his instrument and by the art and skill that he hath given to man putteth an end to darknesse that is as is before said by discovering to man and bringing forth to open view by the skill and industry of man those precious minerals that lay so low in the dark bowels of the earth that one would have thought it impossible they should ever have been discovered He putteth an end to darknesse and searcheth out all perfection that is by searching he finds out and brings to light all the perfection of nature or those things which are most precious and hardliest found man discovers perfectly The phrase may imply both the preciousnesse of those things that are found out and likewise the bringing of them to their full perfection and the drift of all is still to shew that all finite things man is able to comprehend only the wisedome of God is incomprehensible As for the following clause the stones of darknesse and the shadow of death thereby is meant either those gems and precious stones which are indeed of all other things most highly prized and therefore may be mentioned here as the perfection of nature or else any minerall stones yea and even those flints and rocky stones which they digge through that they may come at the mineralls all which may be called stones of darknesse and the shadow of death because they lye hid in the dark bowels of the earth where never light was seen and perhaps because those that descend into those dark and deadly vaults of the earth are exposed there to manifold dangers of death But what is meant by the darknesse of the shadow of death see more fully in the Note chap. 3.5 Vers 4. The floud breaketh forth from the inhabitant even the waters forgotten of the foot c. A very hard place this is and therefore Expositours differ much concerning the meaning of it But because the drift of the Chapter is clearly to shew that however man by the wisedome that God hath given him is able to find out many secret things and to effect matters of great wonder yet he is no way able to comprehend the unsearchable wisedome of God therefore there are only two Expositions which to me seem probable as being agreeable to the generall drift of Job in this place The first is that it is meant of mens finding out the way to turn the waters of rivers into other channels or of draining lands that are overflown and drowned with waters for by the floud that breaketh forth from the inhabitant is meant either the streams that break through or over the banks of the Sea or rivers and so overflow those grounds which were dry land good pasture or arable before and are said to break forth from the inhabitant because they break forth from the inhabitants that dwell on the banks of those rivers or notwithstanding all that the inhabitants can doe to damme them or keep them up and drown some adjoyning grounds where the foot of man never trod on water or where never man remember'd any such floud of waters before and are therefore tearmed waters forgotten of the foot and then the draining of these grounds by carrying these waters away in channels digged for that purpose is expressed in the following words they are dryed up they are gone away from men Or by the floud that breaketh forth from the inhabitant is meant that torrent of waters which breaketh forth from rivers or overfloweth grounds in those new channels which are made by the inhabitants thereabouts for the diverting of those rivers some other way or for the draining of those fenny grounds which waters are therefore called the waters forgotten of the foot because when they are thus carried some other way men walk dry-foot over those old channels where the rivers did formerly run or over those grounds that had been long drowned under water as if they had forgotten that ever there had been waters there and so the grounds are then made habitable dry and usefull for seed or pastorage from whence they had no benefit before which is intimated in the last words as a matter of wonder they are dryed up they are gone away from men The second Exposition is that here an instance is given of a wonderfull difficulty which those that work in mines underground do sometimes meet with which yet the wisedome of man finds a way to overcome to wit that when men are digging in those mines many fathom under ground a floud of waters sometimes breaks out upon those poor wretches that dwell there in those dark caves of the earth though they doe what they are able to prevent it even a floud of waters which the foot of man never waded nor came near and whereof they had not the least knowledge The floud breaketh out from the inhabitant even the waters forgotten of the foot but yet by the art and industry of man labouring day
speak for themselves yea perhaps sometimes when they contended with him too malapertly answering again which is a sin in servants Tit. 2.9 Now this was in Job the clearer proof both of his innocency and gentlenesse if to his servants much more to others because in those times their servants were usually perpetuall bond-slaves and both they and all that they had were so their masters that they might doe what they pleased to them even to the taking away of their lives and there was no calling them to an account for it Vers 14. What then shall I doe when God riseth up c. As if he should have said God is no respecter of persons he is farre more above me then I could be above my meanest servant and more power he hath over me to crush me then I could have over them to oppresse and crush them now therefore though man should never question me for this yet when God riseth up to wit to call me to an account and to punish me for dealing so harshly with my servant when he visiteth me namely at the time when he brings any great calamity upon me at the hour of death or at the day of judgement what then shall I doe that is how should I carry my self towards God I should not dare to look him in the face I should be afraid to appear in his presence at least I should not know what to answer him not being able any way to excuse myself nor knowing why God should hear me when I have formerly refused to hear my servants See Ephes 6.9 and Col. 4.1 Vers 15. Did not he that made me in the womb make him and did not one fashion us in the womb Here he affirms first that his servant was Gods creature as well as he the same God made them both secondly that his servant was a man a reasonable creature as well as he they were both of the same nature and he was therefore a mortall creature no lesse then his servant and thirdly that he and his servant were made after the same manner and fashioned in the same mold and so were descended of the same stock Which two last some conceive are more fully expressed if we read the last clause as it is in the margin of our Bibles and did he not fashion us in one womb But however the drift of the words is to imply that there was no cause therefore why he should tyrannize over his servant or that if he should so doe he that made them both would plead the cause of his servant Vers 16. If I have withheld the poor from their desire c. To wit by detaining their pledge or any thing else unjustly from them or by refusing to grant them any thing they desired of me or which I knew they desired though out of modesty they did not ask it As for that which is added in the next clause concerning the failing of the widows eyes who indeed are apt to marre their eyes with weeping see the Note chap. 11.20 Vers 17. Or have eaten my morsell alone and the fatherlesse hath not eaten thereof That is If I have not imparted of my provision for the feeding of the fatherlesse Yet some adde also that by this expression of not eating his morsell alone he meant to imply that even of that which was daintyest that which was provided for his own eating as any occasion was the fatherlesse had a share Vers 18. For from my youth he was brought up with me as with a father c. This clause some understand of fatherlesse boyes and then accordingly the following clause they understand of the fatherlesse of the other sex and I have guided her from my mothers womb But because there is mention made in the foregoing verses of his respect to poor widows and they are frequently joyned with the fatherlesse therefore the last clause and I have guided her c. most Expositours understand of the widow and so the meaning of this passage is that from his youth yea from his very childhood he used to be charitably affected to the fatherlesse and widows his naturall inclination which he had from his mothers womb seemed to carry him that way Indeed Solomon tells us that much of a mans naturall disposition to good or evil will often be discovered even in his childhood Prov. 20.11 Even a child is known by his doings c. and therefore Jobs intent in these words might be to imply that even in his tender years he used to pity the fatherlesse and widows and was still ready to carry them home to his fathers house and many waies to be helpfull to them Vers 20. If his loyns have not blessed me c. That is the loyns of the poor naked man whom he had clothed And the loyns of such a man may be said to blesse him that covered them with raiment either first because they being refreshed hereby do move such a poor wretch to blesse him that shewed him such mercy as it is expressed Deut. 24.13 or secondly because such a poor man will blesse him that clothed him with all his might and strength or thirdly because such an act of charity doth move God to blesse him that did it And so the phrase is much like that Gen. 4.10 where the bloud of Abel is said to cry for vengeance Vers 21. If I have lift up my hand against the fatherlesse c. Some understand this of the lifting up the hand by way of suffrage in giving his vote against the fatherlesse and others of lifting up the hand by way of giving a sign to any at his command to fall upon them But I rather take this to be the plain meaning of the words If I have lifted up my hand against the fatherlesse that is If I have threatned injured or oppressed the fatherlesse or any other poor helplesse creature when I saw my help in the gate that is when I saw well enough that the magistrates would either for favour or fear take my part and save me harmlesse Vers 22. Then let mine arme fall from my shoulder-blade and mine arme be broken from the bone That is Let some horrible judgement fall upon me worse then all I have yet suffered let me rot in pieces or be torn in pieces or let the arme that hath been so lifted up against the poor rot off from my body or let it wither or be disjoynted and become uselesse That he wisheth to himself is much like that which befell Jeroboam 1 Kings 13.4 Vers 25. If I rejoyced because my wealth was great because mine hand had gotten much To wit as ascribing all I had to mine own wit and industry For men to rejoyce with thankfulnesse when the Lord blesseth them with a great estate is doubtlesse praise-worthy Deut. 12.7 Ye shall rejoyce in all that you put your hand unto ye and your households wherein the Lord your God hath blessed you But that which Job here protests
c. That is If the wicked man repents not and gives not over his persecuting the righteous God will whet his sword c. and by whetting his sword and having his bow bent and his arrows prepared in a readinesse called the instruments of death vers 13. he implyeth how sore and sudden Gods judgements upon him should be he was ready to shoot and the wounds given by his sword should be deep and deadly he ordaineth his arrows against the persecutours he makes and intends them and decrees them purposely to be shot against the persecutours And this being prophetically spoken some say was accomplished when Saul was sore wounded by the Philistine archers and afterwards thrust himself through with his own sword 1 Sam. 31.3 4. Vers 14. Behold he travelleth with iniquity c. That is He strives to effect his wicked and mischievous purposes against the righteous being even pained as a woman in travell to accomplish his intentions but all in vain See the Note Job 15.35 Vers 16. His mischief shall return upon his own head and his violent dealing shall come down upon his own pate These expressions His mischief shall return and shall come down seem to imply that what mischief the wicked seek to doe to the righteous God takes it as intended against himself according to that Zach. 2.8 He that toucheth you toucheth the apple of his eye and accordingly that it is of God that their mischief like so many arrows shot against heaven is turned back upon their own heads as it was with Saul who having often plotted how to bring David to fall by the hands of the Philistines was at last himself overcome by them by means whereof he slew himself and they finding his body cut off his head and carried it up and down their country in a way of triumph PSALM VIII The Title TO the chief Musician upon Gittith See the Note upon the Title Psal 4. For these words upon Gittith which are also the Title of the 81 and the 84 Psalm the conjectures of Expositours are various First some conceive that this Psalm was to be sung with those musicall Instruments which were used by the Levites of Gathrimmon who were called Gittites as Obed-Edom is called 2 Sam. 6.10 or because David composed this Psalm to be sung when the Ark was removed to or from the house of Obed-Edom the Gittite Secondly others think because Gath in Hebrew signifieth a wine-presse that the musicall Instrument wherewith this Psalm was to be sung had the form of a wine-presse or that it was composed to be sung at the vintage amongst the wine-presses perhaps at the feast of Tabernacles which was about that time or that it was to be sung in the tune of those lightsome songs which they usually sung at their vintages And thirdly others say that it was composed upon occasion of some great deliverance or mercy afforded to David that had some relation to Gath a city of the Philistines or that Gittith was the name of some musicall Instrument as the Gittern is with us or the name of some song or tune used or invented at Gath of the Philistines And indeed of all these conjectures this last seems to me the most probable Vers 1. O Lord our Lord how excellent is thy Name in all the earth c. That is thy same and glory what excellent things are by thy works manifested and known of thee throughout the world For by the Name of God in the Scripture is often meant the same of all his glorious attributes his power and mercy c. as in Mal. 1.11 From the rising of the Sun to the going down of the same my Name shall be great among the Gentiles And because David in the following part of the Psalm speaks of the great goodnesse of God to man and that as some think in relation to Christ it is likely that even here he hath principally respect unto that and he expresseth it by way of admiration how excellent is thy Name to imply that he was not able to set it forth in words as it ought to be As for the following words who hast set thy glory above the heavens therein a reason is given why Gods Name must needs be exceedingly excellent in all the earth to wit because he had set his glory above the heavens whereby is meant either that God had manifested so much of his glorious excellencies above in the heavens which he had taken as the royall seat and throne of his Majesty by the influences and power whereof the things below are preserved cherished and governed that the whole earth stirred up thereby must needs sound forth his praises or else that Gods glory is so great that the whole world is not able to contain it to which purpose the like phrase is often used as Psal 108.4 Thy mercy is great above the heavens and Psal 113.4 The Lord is high above all nations and his glory above the heavens and in many other places Others do also understand this glory of God above the heavens of the Angels praising God and of the glory of Christ sitting at the right hand of his father but David speaks here as I conceive of the glory of God which is manifested to all the inhabitants of the earth Vers 2. Out of the mouth of babes and sucklings hast thou ordained strength c. This I conceive is to be understood as the words do plainly hold forth of little children and sucking infants namely that they do wonderfully set forth the glory of God For David intending now in the sequele of the Psalm to shew more particularly how God hath manifested his glorious excellencies especially his goodnesse and mercy in man above all his other creatures he begins here with this that even in their tenderest years whilst they are but babes and sucklings God is exceedingly glorified in them And whereas this is said to be done out of the mouth of babes and sucklings either no more is intended thereby but this that by the testimony of babes God doth declare his many glorious excellencies even as for the same cause Psal 19.1 the heavens are said to declare the glory of God to wit because in them there is so much to be observed that doth shew forth the glory of God as that they should so strangely make their way out of their mothers wombs that such poor helplesse things should be so wonderfully sustained and preserved being in themselves exposed to all kind of miseries and that especially by the instinct of nature which God hath planted in the hearts of parents whereby even those that are most gracelesse are yet tender over them and willing for their good to undergoe any trouble in their noysomnesse and continuall rawling and many other wonderfull providences besides that may be observed in children or else this expression may have particular relation to those things that concern the mouths of babes and sucklings as that they should so presently by
is man that thou art mindfull of him c. that is what is mortall man dust and ashes or what are the poor sinfull children of men that thou shouldest so highly regard him and be so tenderly carefull of him And this is meant especially of man as considered in the state of redemption through Christ by whom God visited man in great mercy according to that Luk. 1.98 Blessed be the Lord God of Israel who hath visited and redeemed his people and recovered for him all those priviledges of his first Creation which he had lost by the fall of Adam And hence it is that the Apostle Heb. 2.6 applyeth these words to Christ particularly though all the faithfull as members of Christ must needs be comprehended because it is by Christ that man recovers what the first Adam had lost Nor need we stumble at it that these words should be applyed to Christ wherein the Prophet doth so vilifie man for indeed in regard of Christs humane nature he was as other men and it was an act of wondrous free grace that in him man should be exalted to such a high degree of honour See the Notes Job 7.17 and 10.12 Vers 5. For thou hast made him a little lower then the angels thou hast crowned him with glory and honour This David speaks as in relation to that glorious estate wherein man was at first created when in regard of his earthly body and that in case of sin subject to dissolution he was indeed made in a condition lower then the angels and yet withall because his soul was of a spirituall substance and endued with reason and understanding like unto the angels and that he was made after Gods own image for wisedome holinesse and righteousnesse fitted for the hope of a blessed and eternall life and that all things were made to be serviceable to him and all earthly things were put under his Dominion it might well be said that though he was created in a condition lower then the angels yet it was but a little lower then the angels and that he was crowned with glory and honour as being made so like unto God and all things put in subjection unto him as their Lord and King Indeed man soon fell from this glorious condition but yet David speaks of it as of the present blisse which through Gods goodnesse man did enjoy for thou hast made him a little lower then the angels c. partly because there are some remainders of this glorious condition still left in man but especially because in Christ man hath recovered that dignity which our first parents lost and that not only in regard of the exaltation of mans nature in the person of Christ but also in regard of the renovation of Gods image by Christ in all his members which is begun here in all believers who are made by him partakers of the divine nature and at last perfected in the glory of heaven and the right which they have in all things through Christ who is the heir of the world Rom. 4.13 And this is thought to be the reason why the Apostle doth particularly apply this to Christ Yet some do rather hold that the Apostle doth only there elegantly shew how that which David spake of man in generall might in another sense be most fitly applyed to Christ Thou madest him a little lower then the angels or a little while inferiour to the angels to wit all the time of his humiliation but especially in the time of his agony and his dying upon the Crosse the bitternesse whereof that he might be enabled to undergoe there appeared an angel unto him from heaven strengthening him Lu. 22.43 then thou crownedst him with glory honour which was when he rose again from the dead ascended into heaven sat down there at the right hand of the Majesty of God far above all principality power c. Eph. 1.21 Vers 6. Thou hast put all things under his feet This must be understood as that which went before partly with relation to that glorious condition wherein man was at first created and partly with relation to what remainders thereof man still enjoyeth and partly to that which man hath recovered and doth enjoy in and by Christ And withall it seems principally meant of those sublunary things which are as it were wholly at mans disposing for though all the creatures even the sun moon and stars were made for mans use and so he may be said to be created Lord over all things yet this phrase of being put under his feet seems to imply a subjection of those things over which man hath power of life and death and to doe with them for his use what he pleaseth But yet because Christ hath absolute power over all the creatures therefore the Apostle applying these words to Christ Heb. 2.8 takes them in their utmost extent proving from thence the subjection even of the Angels to Christ as also 1 Cor. 15.27 where he proves from thence that all his enemies yea even death it self must be at last vanquished by Christ Vers 7. All sheep and oxen yea and the beasts of the field That is wild beasts that live abroad in the fields which is added because this advanceth much the dominion of man that they also should be subject to him and Gods goodnesse to man in giving him so large a dominion See also the Note vers 1. Vers 8. The fish of the sea and whatsoever passeth through the paths of the seas To wit those sea-monsters and other creatures that live in the waters that cannot so properly be called fish Vers 9. O Lord our Lord c. See the Note vers 1. PSALM IX The Title TO the chief Musician upon Muth-labben It is here again very uncertain what is meant by this word Muth-labben namely whether it were the name of some Instrument or some Tune or some song or some part in musick as some indeed think that hereby was meant that which we call the Counter-tenor Some translate the words upon the death of his son and so conceive the Psalm was composed upon the death of Absalom which Davids extreme heavinesse then makes improbable Others render it upon the death of Laben and so hold that Laben was the name of some great Commander that was slain when David got some glorious victory over his enemies or that it was Nabal or Nebal that is here by a transposition of the letters called Laben And then again others translate it Upon him that was between that is that stood between the two camps when he came forth and defied the whole army of Israel meaning Goliah But it is evident that this Psalm was composed after the Ark was placed in Sion vers 11 and 14. and whether therefore it were composed in remembrance of a victory obtained so long before is altogether uncertain Vers 1. I will praise thee O Lord with my whole heart c. That is first sincerely wholly ascribing the glory
righteous sake God strikes them with terrours In Psal 53.5 in stead of this clause there are these words For God hath scattered the bones of him that encampeth against thee that is God hath destroyed the strong enemies that had beset thee and so hath delivered thee O thou righteous servant of God thou hast put them to shame because God hath despised them which is the same in effect with that we have here Vers 6. You have shamed the counsell of the poor because the Lord is his refuge Here David turns his speech to those wicked men he had spoken of The words may be taken as spoken ironically You have shamed the counsell of the poor c. as if he had said You thought to have made frustrate the hope of the poor but in your own terrours you feel what it is come to and thus he derides them for scorning and deriding the poor But rather David doth therein expresly charge them with shaming that is with endeavouring to shame the counsell of the poor either by opposing them in their hopes and endeavours or rather by deriding them for hoping in God when the Lord seemed not to regard them as if he had said You will not call upon the Lord your selves and you deride them that do it and this he chargeth upon them as that which would farther provoke the Lord to destroy them Vers 7. O that the salvation of Israel were come out of Sion c. This might be meant both first of a temporall deliverance as if he had said O that the Lord who dwelleth in Sion would deliver his Israel or that from heaven whereof the Tabernacle in Sion was a type he would save his people from the tyranny of Saul and all other their proud oppressours O that he would settle me in the kingdome that he hath promised me that I might then purge out this profanenesse out of the land and if we take it thus then the following words must be thus understood When the Lord bringeth back the captivity of his people Iacob shall rejoyce and Israel shall be glad that is when the Lord shall thus free his people from the slavery under which they are now held then shall all true Israelites exceedingly rejoyce And if it be objected that this Psalm cannot be intended of the profanenesse of Sauls daies because of the mention that is here made of Sion the Ark not being in his daies removed thither to this it may be answered either that David might speak this by a propheticall spirit or that haply he composed this Psalm after the Ark was placed in Sion though he writes therein of former times And secondly it may he meant of the spirituall Redemption of his people Being grieved at the horrible impiety of the children of men O saith he that the salvation of Israel were come out of Sion that is O that God would send his Son our Redeemer to save man from the bondage of sin and death and those words out of Sion are added because thence the Messiah was to come Rom. 11.26 There shall come out of Sion the deliverer and shall turn away ungodlinesse from Iacob and thence also the Gospel was expected Esa 2.3 Out of Sion shall goe forth the Law and the word of the Lord from Ierusalem and so then we must also understand the following words when the Lord bringeth back the captivity of his people c. to wit of Christs delivering his people from the bondage of sin and death the great joy of all true Israelites PSALM XV. Vers 1. LOrd who shall abide in thy Tabernacle who shall dwell in thy holy hill This Question David propounds to the Lord that the answer afterwards added might be received as a divine Oracle of unquestionable certainty Some understand it of the qualification of those that present themselves to serve God in the Tabernacle or Temple Lord who shall abide in thy Tabernacle c. as if he had said Many flock thither but who are they that have a just right to come or who are they that may expect to have this priviledge continued to them of resorting to thy house But more generally it is understood of the qualification of those that are true members of the Church here and shall live for ever in heaven hereafter Some conceive that it is the kingdome of heaven that is here called both Gods Tabernacle and holy hill and so make the summe of the whole Question to be this Who shall dwell with thee for ever in heaven But because the Tabernacle was more peculiarly a type of the Church militant and the Temple on the holy hill of Sion a type of the Church triumphant therefore more commonly Expositours understand this Question thus Who shall be acknowledged true members of thy Church on earth and who shall dwell for ever in thy Church triumphant in heaven Vers 3. Nor taketh up a reproach against his neighbour To wit by raising false reports or any other way of reproaching them or by hearkening to others or enduring them that doe it See the Note upon Exod. 2â— 1 Vers 5. He that putteth not out his money to usury c. See the Notes Exod. 22.25 and Deut. 23.19 and under this all other unjust waies of gain are comprehended He that doeth these things shall not be moved That is He shall never be cast out as an hypocrite he shall certainly continue a true member of the Church and shall for ever live in Gods kingdome of glory PSALM XVI The Title MIchtam of David The same Title is in the 56 and the four following Psalms and the same that is said before often of others is by many said of this as that it was the name of some Musicall Instrument Song or Tune Besides some make it a word compounded of mach which signifyeth poor or afflicted and tam which signifyeth simple or sincere and so they render the Title A Psalm of David that was afflicted and sincere But it is best render'd as in the margin of our Bibles A golden Psalm of David intimating that David made precious account of it that it was to him as a chain or jewell or crown of gold Vers 1. Preserve me O God for in thee do I put my trust Because some passages in this Psalm vers 8. and 10 are by the Apostles cited as spoken by Christ Act. 2.25.31 and 13.35 therefore some of our best Expositours do understand every clause of this Psalm as uttered by Christ and accordingly they say that in these words Preserve me O God Christ prayeth to his father that he might be sustained and preserved in the time of his agony and death that he might not sink under them but might at last triumph over all his enemies and sufferings But in regard there are some passages in the Psalm that cannot so conveniently or properly be applyed to Christ as that vers 4. that he should professe that he would not partake with Idolaters in their
was because they were afraid of the presence of the mighty God of Jacob thus it was then and thus indeed it ought alwaies to be Tremble thou earth at the presence of the Lord c. PSALM CXV Vers 1. NOt unto us O Lord c. This is expressed as a prayer of Gods people when they were in great danger of their idolatrous enemies Not unto us Lord not unto us but unto thy Name give glory as if they had said We desire Lord that thou wouldest deliver us from the tyranny of the heathen but not that any glory may thereby redound unto us either for our valour in vanquishing them or for our righteousnesse as if we thereby had deserved any such thing at thy hands but only that thy Name may be glorified for thy mercy and for thy truths sake that is that hereby it may be manifested how mercifull thou art to thy people and how faithfull in making good all thy promises to them Vers 3. But our God is in the heavens c. This is added by way of disdaining that scorn of the heathen mentioned in the foregoing verse Where is now their God Our God say they is in the heavens and is therefore a God of infinite majesty and power having all the creatures in heaven and earth under his command he hath done whatsoever he pleased so that all that hath been done in the world hath been done because it was his will and pleasure it should so be And hence they would imply that as their enemies could not have prevailed over them but that their God was pleased it should so be to when he pleased he could easily restore them to a better condition again Vers 7. Neither speak they through their throat It was said before vers 5. They have mouths but they speak not and therefore that which is added here seems to be meant of somewhat more to wit that they could not doe what the brute creatures did they could not make the least noise to come out of their throats Vers 8. They that make them are like unto them so is every one that trusteth in them That is they are as stupid and blind as very stocks and blocks as their idols are no more able to oppose the will and power of God and to hurt his people then their dead idols were Vers 9. O Israel trust thou in the Lord c. As if he had said Though the heathen say your trust is in vain yet be not discouraged let them trust in such helplesse things as their idols are do you still trust in the Lord he is their help and their shield to wit that trust in him Vers 10. O house of Aaron trust in the Lord. These are particularly expressed because by their place they were bound to be patterns and examples herein unto others Vers 11. Ye that fear the Lord trust in the Lord. Some understand this of those that did fear the Lord of other nations whether they were proselytes that had joyned themselves to the Church of the Jews or others yea some look upon it as a prophesy of the calling of the Gentiles But rather I conceive the drift of these words is to shew how we are to understand the two foregoing verses to wit that it was only those of Israel and of the house of Aaron that did truly fear the Lord that should find him their help and their shield Vers 12. The Lord hath been mindfull of us he will blesse us c. As if they should have said Though God hath afflicted us yet he hath not cast us off nor forgotten us all this while he hath been mindfull of us God hath formerly remembred us in mercy and therefore doubtlesse he will blesse us still Vers 14. The Lord shall encrease you more and more c. To wit in number or he will give you daily a supply of new benefits both temporall and spirituall Vers 16. The heaven even the heavens are the Lords c. That is they are his by creation or he hath taken them to be the place of his habitation and from thence he orders and disposeth all things as he pleaseth that are here below And the drift of these words is either to assure Gods people how safely they might trust in God who had all things under his power and command and could therefore make them instrumentall for their good or else to illustrate that which is said in the following words concerning Gods love to mankind but the earth hath he given to the children of men as if they should have said The Lord enjoyes an alsufficiency in himself in the heavens which he hath provided for the throne of his glory neither needs he any of these things that are here below and therefore it is clear that all these things he hath made merely for mans use and service wherein is implyed 1. that this discovery of Gods love and goodnesse and bounty to mankind might let his people see how confidently they much more might assure themselves that God would not fail to blesse them and 2. what just cause there was that this bountifull provision God had made for man should stir them up to praise God for it whence it is that those words are added in the following verse concerning their praising God Vers 17. The dead praise not the Lord neither any that goe down into silence That is into the grave where there can be nothing but silence and therefore no possibility of praising God But that which they would imply hereby is that if the Lord should suffer his people to be cut off by their enemies there would be none left to praise his Name whereas this was the very end why God gave the earth to the children of men See the Notes Psal 6.5 and 30.9 Vers 18. But we will blesse the Lord from this time forth and for evermore As if they had said Thou Lord preserving us we thy people shall still in all succeeding ages praise thy Name and therefore save us for thy Names sake PSALM CXVI Vers 1. I Love the Lord c. By the words in the last verses of this Psalm I will pay my vows in the courts of the Lords house in the midst of thee O Ierusalem it appears that it was composed after the Ark was removed to Jerusalem And because those expressions vers 3. The sorrows of death compassed me and the pains of hell got hold upon me c. are much the same with those which David used Psal 18.6 it seems most probable that this Psalm was also composed by him and both it may be upon the same occasion which was his deliverance out of the hands of Saul Vers 3. The sorrows of death compassed me and the pains of hell gat hold upon me So he calls his sorrows and pains not only because he was in apparent danger of death for which see the Note 2 Sam. 22.6 but also because he was tempted to fear that the evils that
befell him proceeded from the wrath and displeasure of the Lord against him Vers 6. The Lord preserveth the simple c. That is say some Expositours those that are plain-hearted and do sincerely and simply mean what they professe and this indeed David might well speak with reference to himself who plainly meant what he professed and did not cunningly intend any hurt unto Saul whilst he professed all fidelity to him But rather I conceive that by the simple here are meant those that lye open to injuries and are easily circumvented and that when they are in danger and trouble are not cunning to work out their deliverance as many worldly men are but are wont only with a simple quiet mind to commit their cause to the Lord and to seek and wait for help from him as children that being helplesse in themselves do wholly rest upon their parents for help And this he speaks as from his own experience I was saith he brought low not knowing which way to help my self and be helped me Vers 7. Return unto thy rest O my soul That is Be no longer disquieted but rest thy self quietly as thou hast formerly done upon Gods promises and fatherly providence and that upon the experience thou hast now had of Gods goodnesse to thee for the Lord hath dealt bountifully with thee They that conceive this Psalm to have been composed after David was delivered from the insurrection of his son Absalom do otherwise understand this clause to wit that now he might expect to rest quietly in his throne again and peaceably to enjoy the liberty of Gods Sanctuary as he had formerly done But the first exposition is clearly the best Vers 8. For thou hast delivered my soul from death mine eyes from tears and my feet from falling See the Note Psal 56.13 Vers 9. I will walk before the Lord in the land of the living That is say some Expositours I will daily serve the Lord in his Tabernacle as long as I live here in this world see the Note Psal 27.13 But what is rather meant by walking before the Lord see again in the Note Psal 56.13 Vers 10. I believed c. To wit that God would make good his promise to me or particularly that God would deliver me out of those streights I was in therefore have I spoken to wit that which he had said before vers 4. O Lord I beseech thee deliver my soul or therefore have I spoken that is therefore have I so often spoken of the promises that God had made to me and made open profession of my confidence therein or it may be spoken with reference to that which he had said before in this Psalm concerning Gods goodnesse and faithfulnesse to his poor servants vers 5 6 I believed that is when I saw how miraculously God had delivered me my faith was strengthened thereby and hence hath proceeded this confession which I have here made of my confidence in God And indeed in the 2 Cor. 4.13 where the Apostle cites these words he seems rather to apply them to speaking by way of confession then by way of invocation We having the same spirit of faith according as it is written I believed and therefore have I spoken we also believe and therefore speak c. As for the following words I was greatly afflicted they are added to shew that he was in great distresse even at that time when he did thus call upon God or encourage himself in his promises Vers 11. I said in my haste c. See the Note Psal 31.22 All men are liars that is prone to lie and to deceive those that rely upon their words and this it is thought David spake in reference to the prophets Samuel especially who had anointed him and promised him the kingdome and that he doth here acknowledge it purposely to shew how unworthy he was of the mercy which God had afforded him and that by this discovery of his own wickednesse he might the more magnify Gods goodnesse Vers 13. I will take the cup of salvation c. That is I will offer unto the Lord a peace-offering of praise or I will praise the Lord in a solemn and joyfull manner for the ground of this expression I will take the cup of salvation was either because in those peace-offerings they were alwaies wont to pour out a drink-offering unto the Lord or because when the sacrificer came to feast with his family and friends on his peace-offerings the custome was that he took a cup in his hand and having used a certain form of blessing God for that mercy or deliverance which God had afforded him he drank and then caused the cup to passe round to all the rest and upon this ground it seems they called this cup the cup of salvation or the cup of blessing And indeed even to this custome Christ may seem to have had some respect in the institution of his last supper the cup whereof therefore is called by the Apostle the cup of blessing 1 Cor. 10.16 Vers 15. Precious in the sight of the Lord is the death of his Saints This is added as a reason why he would praise the Lord namely because by the experience of the Lords preserving him he had found what precious account God makes of the lives of his faithfull servants Precious in the sight of the Lord is the death of his Saints that is he doth not make light of their deaths but their lives are very precious in his sight even after their death he esteems them as his jewels But see the Note Psal 72.14 Vers 16. I am thy servant and the son of thy handmaid c. See the Note Psal 86.16 thou hast broken my bonds that is thou hast delivered me out of all my streights and dangers or from the thraldome whereinto mine enemies would have brought me PSALM CXVII Vers 1. O Praise the Lord all ye nations c. That the Psalmist speaks this as foreseeing and foretelling that all nations should by Christ be joyned to the Jews and become his people is evident because the Apostle Rom. 15.11 doth expresly alledge this place to prove the calling of the Gentiles PSALM CXVIII Vers 1. O Give thanks unto the Lord c. It is evident by many passages in this Psalm especially by those expressions vers 22 23 and 24. The stone which the builders refused is become the head stone in the corner c. that it was composed to be sung in some solemn and festivall assembly of the people and that when David was newly settled on the throne of Israel And therefore it is by almost all Expositours judged most probable that it was penned when after the death of Ishbosheth all the tribes of Israel had anointed him to be their king he had vanquished the Philistines that at the same time had invaded the land thereupon he gathered the chief of the people together that he might give thanks unto the Lord withall that
when these their evil courses shall bring misery upon them I shall heartily pray for them Vers 6. When their judges are overthrown in stony places c. That is When their princes rulers that are now mounted up in high places shall be utterly destroyed as men thrown headlong down from the top of high craggy rocks or as men that stumble in stony places some think that this might be prophetically spoken with reference to the overthrow of Saul his army on the mountains of Gilboa they shall hear my words that is the common people warned by their example shall then hearken to me The meaning is that when they should see how God had avenged him upon his persecutours and how unexpectedly he was advanced to the kingdome they would then be brought to a right understanding of him and of his cause and so would hear his words to wit when he should declare the righteousnesse of his cause or when he counselled them to take heed hereafter of joyning with wicked men in any sinfull waies For they are sweet that is though now they cannot relish them nor endure them yet they are good and profitable and then with comfort to themselves they shall accept them as such Some I know understand these last words of the judges themselves to wit that when Gods judgements should seise upon them they should then hear his words that is they should then call to mind what he had spoken to them and should approve of it wishing they had not stopped their ears against it But the former exposition I judge the best Vers 7. Our bones are scattered at the graves mouth as when one cutteth or cleaveth wood c. .1 Some understand this clause thus that David his friends followers were dispersed scattered abroad thereby in manifest danger of death 2. Some take it as an hyperbolicall expression of the terrours that often seized upon them that in their fears their bones were sometimes shaken as if they would fall asunder 3. Some take it to be a figurative expression of the desperate danger they were in as if he should have said We are all as dead men as it were at deaths door we are sure to be hacked hewed in pieces and so to be scattered abroad upon the earth whereever they light upon us if the Lord do not the more miraculously preserve us such traitours as they account us to be are like to find no mercy from them either dead or living this is that which Saint Paul cals the having the sentence of death before-hand in themselves 2 Cor. 1.9.4 Again others take it as a poetical expression of the barbarous cruelty of their enemies to wit that they used him and his party with as much inhumanity as if men should cut a mans throat then tear him in pieces before they would bury him And 5. others understand this literally that Saul and his party did thus use Davids followers if any of them were but at any time surprized to wit that they chopped them in pieces so left them unburied yea some adde that they digged up their dead bodies and bones and so scattered them about the graves mouth which I see not indeed why we should judge incredible considering with what exceeding rage Saul and his favourers did a long time make war against David PSALM CXLII Vers 2. I Poured out my complaint before him See the Notes 1 Sam. 1.15 Psal 42.4 and 62.8 Vers 3. When my spirit was overwhelmed within me c. That is When I was so perplexed that I was ready to faint or that I was at my wits end not knowing which way to turn my self see the Note Psal 61.2 then thou knewest my path which may be understood three severall waies either 1. that God knew the dangers he was in did accordingly deliver him to wit out of the snares which his enemies had laid for him of which he speaks in the following words in the way wherein I walked have they privily laid a snare for me or 2. that in those his troubles God knew approved his innocency though that could not hinder his enemies from laying snares for him or 3. that God knew the way whereby he might should be delivered though he for his part knew no way how to avoid their rage that because what way soever he took they had privily laid a snare for him Vers 4. I looked on my right hand and beheld but there was no man that would know me Either the right hand is only mentioned because that is the place for men to stand in for the defence of one they desire to aid according to that Psal 16.8 because he is at my right hand I shall not be moved for which see the Note there or else under the right hand the left is also comprehended Vers 5. Thou art my refuge and my portion c. See the Note Psal 16.5 in the land of the living see the Note Psal 27.13 It is as if he had said that even in this life he hoped to find God mercifull to him Vers 6. Bring my soul out of prison c. That is Bring me out of this cave wherein I am now forced to hide my self or out of these streights I am in being beset on every side as if I were in a prison the righteous shall compasse me about for thou shalt deal bountifully with me that is upon Gods delivering me the righteous will flock about me either to gaze at me as by way of admiring at the great things that God had done for me or to congratulate my deliverance to rejoyce and to praise God with me and for me or to hear what God had done for me or lastly to set the crown of Israel upon my head PSALM CXLIII Vers 1. IN thy faithfulnesse answer me and in thy righteousnesse See the note Psal 5.8 This is the last of those that are usually called the seven penitentiall Psalms See the Note on the Title Psal 6. Vers 3. For the enemy hath persecuted my soul he hath smitten my life down to the ground c. That is he hath brought me to the very gates of death to the pits brink he hath brought me to so low a condition that I look upon my self no otherwise then as a dead man see the Note Psal 7.5 he hath made me to dwell in darknesse as those that have been long dead that is he hath brought me into as hopelesse and desperate a condition as are those that are in the darknesse of the grave yea as those that have been long since rotted in the grave and I am as much disregarded in a manner and forgotten as they are see the Notes also Psal 88.5 6. Yet some understand all this of lying hid in dark caves of the earth during the long time of his banishment Vers 4. Therefore is my spirit overwhelmed within me c. See the Notes Psal 61.2 and 142.3 my heart
many Nobles Princes to be her agents Vers 15. To call passengers who goe right on their way That is if we understand it of the harlot those that are following their businesses not having any thought of her till she allured them or if we understand it as in the verses before of sinfull folly to seduce the truly godly from the right way of truth and holinesse according to that 2 Pet. 2.18 they allure through the lusts of the flesh through much wantonnesse those that were clean escaped from them who live in errour for wickednesse cannot endure to see others vertuous and Satan is alwaies most eager to foil the righteous Vers 16. Whoso is simple let him turn in hither c. If this be referred to the harlot it cannot be thought that she would with such language call in men to her only hereby is implyed that none but simple foolish men will be inveigled by her see the Note upon a like expression chap. 1.11 But if we take it as before is noted as the invitation of sinfull folly it is as if she had said You that are such fools as to deprive your selves of the profits honours and pleasures of this life chusing to toil your selves in wisdoms waies wherein you macerate your bodies and expose your selves to the hatred of the world and to manifold afflictions and crosses be wise at length and embrace the delights that are in my waies And indeed wicked men count piety folly madnesse Vers 17. Stolen waters are sweet c. That is Sinfull delights taken by stealth are the more pleasant This is follies or the harlots banquet opposed to that of wisdome mentioned above vers 2. And in the words there may be an allusion to those feasts in harlots houses where the provision is made up of such things as are stolen by filching servants and other lewd companions Vers 18. But he knoweth not that the dead are there and that her guests are in the depths of hell To wit that they are spiritually dead in the high way to be cut off by some violent death and as sure to be damned as if they were in hell already see the Notes chap. 2.18 and 5.5 and 7.23 And thus death is made here the effect of follies banquet as before vers 11. life was made the effect of wisdomes See the Note also chap. 2.19 CHAP. X. Vers 1. THe Proverbs of Solomon c. See the Note chap. 1.1 Because Solomons aim in these Proverbs is chiefly to instruct young men therefore he begins with a Proverb that may teach them to be obedient to their parents even as before he began his exhortation with this chap. 1.8 A wise son maketh a glad father to wit both in regard of the vertues that are in him the blessing of God that is upon him but a foolish son is the heavinesse of his mother to wit both in regard of his wickednesse the miseries which thereby he brings upon himself Both parents are comprehended in both clauses though in each of them one only be expressed Yet by most Expositours severall reasons are given first why gladnesse for the wisdome of their son is ascribed to the father particularly as namely 1. because the father is best able to judge of any thing that is commendable praiseworthy in him 2. because such a son is usually a great help to his father in his businesses 3. because the father going abroad can best take notice of the sons wise prudent pious carriage of himself and the worthy things that are done by him doth most frequently heare how he is every where commended applauded and 4. because the well-doing of the son tends most to the honour of the father that gave him such good education and secondly why heavinesse for the folly of their son is particularly ascribed to the mother to wit 1. because the mothers indulgence is usually judged is many times the cause of the sons wickednesse as is also more clearly implyed Prov. 29.15 a child left to himself bringeth his mother to shame 2. because such a son lying alwaies lusking idly in her eye at home she is chiefly troubled with it 3. because being the weaker vessel she is most passionate grieves most extreamly for it 4. because the mother is usually most despised by such ungracious sons and so this Proverb seems to be explained chap. 15.20 A wise son maketh a glad father but a foolish son despiseth his mother Vers 2. Treasures of wickednesse profit nothing c. Though all wealth even that which is justly gotten may be called treasures of wickednesse as our Saviour tearms them Luk. 16.9 the mammon of unrighteousnesse because they are usually the fuell of all kind of wickednesse neither can any wealth profit a man any thing in point of delivering him from death yet here by the opposition that is made betwixt the treasures of wickednesse and righteousnesse in the second clause we may plainly see that treasures gotten and kept by wicked means are here meant And though of these it may be absolutely said that they profit nothing because whatever outward advantage they yield to men yet they are the cause of their eternall destruction yet here the meaning is that in point of delivering men from the vengeance of God in the hour of death they profit nothing as is evident by that which is opposed hereto in the following clause but righteousnesse delivereth from death therefore so this proverb is elsewhere expressed chap. 11.4 Riches profit not in the day of wrath see the Notes also Psal 49.6 7. And inded ill-gotten wealth though continued till death which it seldome is doth rather at that time hurt then profit men in that their minds are sore troubled that they must part with it the remembrance of the wicked waies whereby they have gotten it doth wound their conscience as being an evidence to them of their eternall damnation But now righteousnesse which men foolishly abandon to get wealth delivereth from death both because 1. such as are righteous are never in danger to be â—ut off either by the sword of the magistrate or by the hand of divine vengeance 2. such are wonderfully preserved many times by the Lord when their enemies would put them to death and from other deadly dangers 3. though they do die death is no way hurtfull to them and 4. it alwaies delivereth certainly from death eternall And this proverb is added next to that which went before as some conceive to shew that therefore the way for parents to doe good to their children is not to hoard up for them ill-gotten goods but to train them up in the waies of righteousnesse Vers 3. The Lord will not suffer the soul of the righteous to famish c. Though it cannot be denied but that some of Gods righteous servants may have been starved died by famine yet because this is very rarely so see the
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
the other party but his neighbour cometh that is he that hath the controversy with him cometh in the second place to reply upon him and searcheth him that is he examines what he hath said and inquires farther into the cause haply by questioning him in divers particulars and so discovers his falshood and the injustice of his cause Which is just that which we say in our English Proverb that One mans tale or cause is good till another be heard Vers 18. The lot causeth contentions to cease and parteth between the mighty That is it quietly makes a division of any thing about which there is strife and that not only amongst the meaner sort of people but also amongst princes and great men who are particularly mentioned to shew the benefit of this way of deciding controversies because such men by reason of their power stoutnesse are most hardly brought to yield to that which is just in an ordinary way when they are at variance are hardliest pacified most able to doe much mischief to hold out long in their suits and quarrells and because their contentions do usually spread from them to many others that have dependance upon them Vers 19. A brother offended is harder to be wonne then a strong city c. Which because of its strength cannot be taken by force and because of the inhabitants confidence in its strength is scarce ever like to be yielded up and their contentions are like the barres of a castle that is they are strong vehement they are no more like to be decided broken off then such barres are to be broken or cut asunder Vers 20. A mans belly shall be satisfied with the fruit of his mouth c. The fruit here meant is the good or evil that redounds to men by their speaking according as they use their tongues either well or ill And because he calls this the fruit of the mouth therefore the plentifull reward that shall be given him is accordingly set forth in that figurative expression that his belly shall be therewith satisfied Vers 21. Death life are in the power of the tongue c. That is By the ill or well using of their tongues men may be the means of death or life both temporall eternall to themselves or others and they that love it to wit their tongue say some Expositours and thereupon do carefully keep it and watch over it as men are wont to doe over some precious fruit-tree shall eat the fruit thereof or rather and they that love it shall eat the fruit thereof that is according as men delight to speak either evil or good so they shall eat the fruit of death or life And indeed the smooth speeches of hypocrites tend not to life because they delight not in them nor shall they be destroyed that may speak evil but delight not in it Vers 22. Whoso findeth a wife findeth a good thing c. This may be said either 1. because it is in it self a good thing to have a wife according to that Gen. 2.18 It is not good for man to be alone or else 2. rather because by a wise Solomon meaneth a good wife as Eccles 7.1 in the Original a name is put for a good name and Isa 1.18 wooll is put for white wooll such an one as God created a wife to be a help to her husband for such an one is only a wife indeed and therefore whoso findeth a wife that is whosoever upon diligent enquiry findeth what he sought after and which is indeed hardly to be found to wit a good wife findeth a good thing that is a very great blessing and obtaineth favour of the Lord to wit in that the Lord bestoweth one of his own daughters in marriage upon him Vers 23. The poor useth entreaties but the rich answereth roughly To wit to the poor mans entreaties or it may be meant in generall that his language is usually boisterous and rugged CHAP. XIX Vers 1. BEtter is the poor that walketh in his integrity c. That is that endeavoureth to carry himself uprightly both in word and deed and thereby manifests himself to be a wise man then he that is perverse in his lips that is then the rich man that makes no conscience of speaking wickedly see the Note chap. 17.20 nor consequently of doing wickedly and that haply enricheth himself by his wicked tongue and is a fool that is and so sheweth himself to be a simple gracelesse wretch Solomon himself doth thus explain this chap. 28.6 Better is the poor that walketh in his uprightnesse then he that is perverse in his waies though he be rich Vers 2. Also that the soul be without knowledge it is not good c. See the Note chap. 17.26 and he that hasteth with his feet sinneth that is he that runneth rashly upon the prosecuting of any businesse Now this is added as an effect of the want of knowledge whereof he had spoken in the foregoing clause to wit that a man that is heady rash in doing any thing for want of knowledge and a wise and prudent considering of things before-hand must needs be subject to sin even as a man when he runneth is subject to stumble As for that word also in the beginning of this Proverb some refer it to the foregoing verse where having said that he that is perverse in his lips is a fool he thereupon addeth here that indeed to be a fool to be without knowledge it is not good But others conceive that it is added only to imply how alike mischievous ignorance and rashnesse are as if he had said As rashnesse maketh men miscarry in their businesses so also doth want of knowledge Vers 3. The foolishnesse of man perverteth his waies c. That is his ignorance or wickednesse causeth him to sin or it makes all his enterprises and affairs successelesse and brings many miseries and judgements upon him and his heart fretteth against the Lord that is though with his tongue he doth not openly blaspheme yet secretly in his heart he murmureth against God as if God and not his own folly was to be blamed both for his sin and misery Vers 7. All the brethren of the poor do hate him how much more do his friends goe far from him c. That is his companions that formerly made a shew of friendship to him he pursueth them with words that is with many entreaties challenges of former promises c yet they are wanting to him that is they fail him and will shew no friendship to him Vers 8. He that keepeth understanding c. That is that not only heareth the instructions of Gods word but also pondereth them in his mind and retaineth them in his memory and practiseth them with diligence and perseverance shall find good to wit both in this life and that which is to come Vers 9. A false witnesse shall not be unpunished he that speaketh lyes shall perish The
out of his bed or at least rise up in his bed some way to ease himself and all the daughters of musick shall be brought low and the meaning is either 1. That old men are not affected with musick as not being able to discern and to judge of the distinction harmony of sounds as old Barzillai said of himself 2 Sam. 19.35 can I hear any more the voice of singing men and singing women and if we understand this clause so then by the daughters of musick are meant either the ears that delight in musick naturally as children delight in their parents which are said to be brought low because they grow deaf or at least lose much of their exquisite sense in judging of musick or else all kind of musick whether of voices or instruments which may be said to be brought low or abased because old men regard them not Or 2. That old men are not able to sing as formerly they have done And then by all the daughters of musick are meant all the natural organs and instruments of singing as the lips the teeth the wind pipe the lungs c. which are said to be brought low because they fail old men some being weak and some wanting as in an old untunable instrument Vers 5. Also when they shall be afraid of that which is high c. That is say some they shall go stooping downward as if they were afraid lest something on high should hit them But rather the meaning is that in old age men are afraid either first to goe up any high steep hills stairs or ladders because of the faintnesse and unweildâ—nesse of their bodies the stiffnesse of their joynts and the shortnesse of their breath or secondly to go or stand upon the top of any high places when young men are venturous and bold yea or so much as to look upward towards such high places because of the giddinesse of their heads yea and thirdly they are wont to be afraid of every knobby hillock or stone or clod that lyes in their way lest they should stumble at it Which is farther amplified in the following clause and feares shall be in the way that is they shall go slowly and tremblingly as if they were afraid or rather where ever they goe they shall goe in feare Being through age feeble and unwieldy and unable to help themselves they are afraid of stumbling slipping and falling or they are afraid lest any dog or other creature should run against them and cast them down or lest they should be justled down or hurt by people that go up and down hastily and carelessely be their way never so smooth and plain they will be still fearfull of some evill or other that may befall them And the Almond tree shall flourish that is their heads shall suddenly be as white with gray haires as the almond-tree is when it blossomes for to the almond-tree Solomon compares the hoary head of the old man rather then to any other tree either because it useth to be full of blossomes and the blossomes thereof are very white or because it floureth and flourisheth betimes as some say in January before other trees whence it was that by the appearance of the rod of an almond-tree Jer. 1.11 the suddennesse of the Judgement that was coming upon Gods people was fore-shown to the Prophet and so as the blossoming of the Almond-tree was a sure signe of the springs fast approach so the gray haires of the old man those Church-yard flowers as some have called them are fore-runners of death And the grashopper shall be a burden that is the lightest thing that is shall be such a burthen to them that they shall be impatient of bearing it Or it may be understood as an allegoricall expression signifying that in old age their legs and other limbs shall become leane and dry and withered like those of the grashopper and so become a burden to them And desire shall faile that is the desire of meat and drink and marriage yea the desire of all those pleasures wherein they much delighted whilst they were young shall then leave them And because these last decayes of old age mentioned hitherto in this verse are such as betide men in their decrepit yeares when they are almost at their journeyes end therefore doth Solomon here adde the following words Because man goeth to his long home that is to the grave whereinto old men seem to have set one foot already or to his eternall state after death wherein the dead must continue as long as this world lasts until the day of the generall resurrection and not flit about from one place to another as they did whilst they lived here upon the earth And the mourners goe about the streets that is kindred and friends shall goe weeping in the streets because of the sad condition wherein the dying man lyeth Or they shall with great solemnity and with the attendance of many mourners carry his body through the streets to his grave And amongst these mourners such are to be included as were wont in former times to be hired to make lamentation at funeralls See the Note Job 3.8 Vers 6. Or ever the silver cord be loosed or the golden bowl be broken c. Some understand this verse also literally to wit that by the silver cord and the golden bowl here is meant all kind of chaines and bracelets and rings and jewels of silver and gold wherewith the richer sort both of men and women are wont to adorn themselves And so likewise in the following words or the pitcher be broken at the fountain or the wheel broken at the cistern under those tearms of the pitcher at the fountain and the wheel at the cistern they conceive all requisite provisions and accommodations for the support and well-being of this present life are comprehended both such as are more obvious and easie to be gotten even as a man by stooping down at a spring may presently fill his pitcher with water and likewise such as cannot be attained without some more labour and cost as when water must be drawn up by a wheel from some deep well And so they conceive the drift of this place to be as if Solomon had said Remember now thy Creatour in the dayes of thy youth before first old age and then immediately death seiseth upon thee when all thy goodly and precious ornaments will be looked upon as broken worthless things and thou wilt cast them away as not worth the minding yea when the most needfull helps and commodities of this life will be to thee as if they were not because thou canst not make any use of them But then againe others hold that Solomon doth here still proceed to set forth under these allegoricall expressions how man is at last dissolved by death after old age hath by degrees weakened and wasted the vitall parts of the body for to this purpose they conceive that the life of man is here compared
run swiftly over the mountaines leaping as they run and skipping from one hillock and one cliffe to another in allusion whereto that expression also is used Isa 35.6 Then shall the lame man leap as an hart and so that which she intended to signifie hereby is with what chearfull speed and alacrity she knew her beloved would returne to her that he would not suffer any dangers or difficulty in his journey to delay his comming I know that some Expositors doe say that this expression of Christs leaping over the mountaines c. is used to imply 1. the wonderfull grace that was manifested to poore man in that the fallen Angels once the great Potentates of heaven were passed over and the Son of God was sent only to save the children of men And 2. How openly and apparently to the eye of faith Christ manifested himselfe when he came to accomplish the work of mans Redemption according to that Nah. 1.15 Behold upon the mountaines the feet of him that bringeth good tydings c. But I conceive with the most of Expositors that it is the zeale of Christ in over-mastering all difficulties and breaking thorough all impediments in his way that he may come in seasonably to the help and salvation of his people that is here mainly if not solely intended As when he came to redeem us he brake thorough the sinnes of his people all the power and rage of Satan and his instruments wherewith they sought to crosse him in his work and trampled upon death and hell and all that stood in his way Every valley shall be filled saith the Baptist and every mountaine and hill shall be brought low and the crooked shall be made straight and the rough wayes shall be made smooth Luk. 3.5 So likewise in carrying on the work of grace in his elect people that he may make them sharers with him in his glory and in his comming to the ayde and comfort of his people in all their dangers neither the hillocks of their lesser nor the mountaines of their greater sinnes no nor any opposition from Satan or the world shall keep Christ off from them the greatest mountaines shall be made plaines before them Zach. 4.7 All the kingdomes of the world must become the Lords and his Christs Revel 11.17 Nor shall any thing be able to separate them from the love of God which is in Christ see Rom. 8.38 39. Vers 9. My beloved is like a roe or a young hart To wit in regard of his tender love and amiable lovelinesse but especially in regard of his speed in coming in to the help of his people according to that which is said of the Gadites 1 Chron. 12.8 that they were as swift as the roes upon the mountains But for this see the two foregoing Notes ver 7 8. Behold he standeth behind our wall No sooner did the Spouse hear the voice of her beloved but she saw him coming as it is in the foregoing verse and in an instant he was present with her a great expression of Christs love and delight in his Church only at first he hides himself as it were Behold he standeth behind our wall wherein there may be an allusion to the custom of lovers that to the end they may come the more unexpectedly upon those that do earnestly wait for them are wont at their first coming to stand a while unseen behind a door or behind a wall And several waies this is by Expositors applied to Christ 1. Some understand it of Christs making himself known to the Jews in a dark and hidden way under the shadows of Legal Types and Ceremonies which the Apostle cals the partition wall that divided betwixt the Jews and Gentiles Eph. 2.14 afterwards he revealed himself to them by the Gospel clearly and plainly which was signified by the rending asunder of the vail of the Temple at the death of our Saviour Matth. 27.51 but during the Ceremonial Law he only called to them as it were from behind a wall Others apply it to the Incarnation of Christ when the Word was made flesh Joh. 1.14 and so the glory of his Godhead was hidden behind the wall of his manhood that mud-wall of our flesh our house of clay as mans mortal body is called Job 4.19 and which may indeed the rather be called our wall because it was our sin that made it mortal And hence it was that whilst he was upon earth there were so few that knew him Joh. 1.10 11. He was in the world and the world was made by him and the world knew him not He came unto his own and his own received him not But 3. more plainly and satisfactorily it is applied to our imperfect knowledge of Christ and communion with Christ whilst we are here in this world in heaven we shall behold him face to face but here Christ standeth as we may say behind the wall of our hearts such an expression we have in the Hebrew Jer. 4 19. where that which we translate I am pained at my very heart is in the Original I am pained at the wals of my heart namely because our outward senses and natural understandings are as a wall that keep us from any clear and full enjoying of communion with him Christ stands and knocks at the door of our hearts Rev. 3.20 but when by faith we do open to him yet because that which is in part is not yet done away we enjoy his presence so that he still stands at a distance from us our body of flesh and our body of sin in us do still hinder us from a perfect and compleat communion with him He looketh forth at the window shewing himself through the lattesse This is added further to set forth Christs darker revelation of himself to his Church here in this world not only under the Law as is shewn in the foregoing Note and whilst he lived upon earth but also in all succeeding Gospel-times for as long as the Church is here in this world and hath all her light shining unto her through the Word and other Gospel-ordinances Christ and grace through Christ are but darkly and obscurely discovered to us as when we see a man through a window or a lattesse according to those expressions of the Apostle 1 Cor. 13.12 Now we see through a glasse darkly and 2 Cor. 3.18 We all with open face beholding as in a glasse the glory of the Lord are changed into the same Image from glory to glory even as by the Spirit of the Lord. Only indeed this expression here he looketh forth at the window shewing himself or as it is in the Hebrew flourishing through the lattesse may besides also imply 1. That Christ shews himself to his people in his Ordinances sweet pleasant and amiable like some sweet plant or flourishing flower that appearing through a window by its pleasant beauty and sweet sent yields great delight to those that behold it And 2. That the eye of Christs providence doth
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
of the wicked mans candle or lamp be meant not only that his prosperity should be turned into misery but also that himself should be cut off by the hand of God it is very probable that Bildad might herein allude to that which Iob had said chap. 17.1 My breath is corrupt my daies are extinct and meant hereby to let Iob know that therein it fared no otherwise with him then all wicked men must expect to fare Vers 7. The steps of his strength shall be streightned There are two particulars may be implyed herein to wit 1. That the misery that should at last befall the wicked man should make him leave that pride of his stately going which he used whilst he was in the height of his former power and glory and 2. Principally that he should not carry on his affairs with such speedy successe as formerly he had done but in every thing he undertook yea when he was carrying on his designes with greatest strength he should fall into troubles and meet with unremoveable streights and difficulties concerning which see the Note also 2 Sam. 22.37 Vers 8. For he is cast into a net by his own feet c. Thus he compares the wicked man to some wild beast some beast of prey and affirms that through his bruitish blindnesse he should even throw himself into dangers and mischiefs and then the following clause and he walketh upon a snare is added either to imply that it is no wonder he is so caught and that because whereever he goes he is in continuall danger of some mischief or other or else to imply that striving to get out of the snare wherein he is caught he should only farther intangle himself falling still into more and more snares every step he takes Vers 9. The grin shall take him by the heel c. That is he shall be suddenly and unexpectedly intangled when he was most confident of his safety because of his great power and riches and the wise ordering of his affairs and the robber shall prevail against him that is shall overmaster and destroy him And it is likely this is here added because robbers used to lay snares and traps for them that passed by and when they were taken therein then they fell upon them and slew them and that he had respect herein to those plundering Sabeans and Chaldeans that had robbed Iob of his cattell Vers 10. The snare is laid for him in the ground and a trap for him in the way The meaning of this is only thus much that the wicked man is alwaies in danger of hidden mischiefs which he never foresees or fears But yet some conceive that he the rather speaks of a snare laid for him in the ground either as alluding to the custome of robbers in those times who used to lye lurking in holes and dens of the earth and so were as a snare in the ground leaping out on a sudden from thence and surprising them that passed by or else to imply that it was a deadly snare and such as should lay him in the dust in the grave Vers 11. Terrours shall make him afraid on every side and drive him to his feet Because Iob had complained of the terrours wherewith he was often affrighted chap. 7.14 Thou scarest me with dreams and terrifyest me through visions and chap. 6.4 The terrours of God do set themselves in aray against me therefore doth Bildad mention this here as one of the judgements which God brings upon the wicked man to wit that he should be so affrighted with variety of terrours from God from Satan and his own conscience that they should make him run up and down as a distracted man desiring any where to hide himself but not knowing where And thus as before he compared the wicked man to beasts in regard of the nets snares and traps that are laid for them so here he compares his terrours to hounds wherewith such beasts are pursued by huntsmen which appears the more clearly by the following expressions Vers 12. His strength shall be hunger-bitten c. Some understand this of the consumption of his wealth His strength that is his great and mighty estate shall be hunger-bitten shall wast and consume and be eaten up Again others understand it of his children His strength that is his children who are the strength of their fathers according to that Psal 127.4 As arrows are in the hand of a mighty man so are the children of the youth and that Gen. 49.3 where the first-born is called the beginning of the fathers strength shall be hunger-bitten that is shall pine away for want of food But because in the following verse he speakes of the wasting of the wicked mans own strength I conceive it is so also to be understood here to wit that though the wicked man be never so great yet God would bring him to that condition that he should even famish for hunger And accordingly also we must understand the following clause and destruction shall be ready at his side that is sudden and unavoidable destruction shall wait continually upon him ready every moment to seise upon him Vers 13. It shall devour the strength of his skin c. By the strength of his skin is meant the flesh and fat of all his members which bears up his skin and makes it look fresh and fair to which some adde also the sinews and bones and that which Bildad saith shall devour the strength of his skin is that destruction mentioned in the former verse destruction shall be ready at his side or the famine and hunger whereof it is also there said that his strength shall be hunger-bitten And the same I conceive is meant also by the first-born af death in the following clause even the first-born of death shall devour his strength for though by the first-born of death some conceive the devil is meant because he was the first condemned to die or because he had the power of death Heb. 2.14 and generally Expositours hold that thereby is meant the bitterest cruellest terriblest and strongest of all deaths that which amongst all the waies of dying carrieth away the preheminence which is the strength of death and hath in it a double portion of dying when the agonies of death are most dreadfull upon a man so that all the while he is dying he is as one that is tortured upon a rack and indeed because the first-born had a double portion and were the chief among their brethren and were esteemed the strength of their parents Gen. 49.3 Reuben thou art my first-born my might c. therefore the strongest and chiefest of all things whatsoever are usually tearmed the first-born as Esay 14.30 the poorest and most beggarly of men are called the first-born of the poor yet I conceive that principally Bildad intended hereby that one particular way of dying which indeed must needs be of all the most grievous to wit when men die by famine or hunger being
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