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
cannot attain them or when a man hath gotten them they will vanish away in an instant as an eagle towards heaven that is as an eagle flyeth towards heaven or if these words also be meant of riches we must understand them thus that riches will be gone beyond all possibility of getting them or recovering them again The first clause is in the Hebrew Wilt thou cause thine eies to flee upon that which is not which expression seems to have reference to that which followeth concerning riches sleeing away as an eagle and so may imply that though in their desires men flie after riches with never so much eagernesse they will be too swift for them and how vain a thing it is for men to gape after riches even as if a man should with earnest desires look after some fowle which is upon the wing and in the twinckling of an eye is gotten out of his sight and therefore it is too that the eagle is mentioned because no fowle flyeth so high or so swift as an eagle Vers 6. Eat thou not the bread of him that hath an evil eye That is of an envious man according to that Matth. 20.15 Is thine eye evil because I am good or rather of a sordid covetous miser that doth envy thee and grudge thee every bit of meat that thou eatest for so on the contrary the liberall man was before said to have a good or a bountifull eye chap. 22.9 Vers 7. For as he thinketh in his heart so is he c. That is he is not to be esteemed according to what in his words and his outward deportment he would pretend himself to be to wit one that loves thee and to whom thou art truly welcome but according to what he thinketh in his heart as namely that he is a dissembling miserly churle that grudgeth at thy eating of that which he sets before thee as is expressed in the following clause Eat and drink saith he to thee but his heart is not with thee Vers 8. The morsell which thou hast eaten shalt thou vomit up c. Some understand this literally that by reason of some unwholsome meat which the envious man doth often set before his guests or by reason of his drawing them with a mischievous intention to overlade their stomacks with his meat or drink his guests should vomit up what they had eaten and so also should be disabled from speaking so wisely and acceptably to those that were present as otherwise they might have done which they think is intended in the next clause and lose thy sweet words But by the common consent of most Expositours the meaning is rather this The morsell which thou hast eaten shalt thou vomit up that is By some snare wherewith he will entrap thee or some mischief he will afterwards doe thee he will make thee pay dearly for what thou hast eaten or rather When thou shalt perceive either by some distastfull speeches given thee or by some other means that he grudged to see thee eat his meat thou shalt be so inwardly vexed and grieved that thy meat shall doe thee no good and in that regard it shall be all one to thee as if thou hadst vomited it up again or thou shalt even loath that very meat of his which thou hast eaten and repent that ever thou didst eat it and wish thou couldest vomit it up again And lose thy sweet words that is all the sweet glosing words wherewith he welcomed thee c. all the content thou didst take therein shall be then lost they shall doe thee no good but rather thou shalt be vexed exceedingly that thou wert so befooled by his dissembling language or thou shalt lose thy sweet words that is all the flattering language thou gavest him or all the courteous sweet complementall words thou spakest to him by way of praising his good chear or acknowledging his love and returning him many thanks for his kind entertainment or any good or pleasant discourse wherewith thou soughtest to delight him or his guests whilst thou wert at his table all which shall be as lost either because the covetous churle took no delight in them whilst he grudged at him for eating up his victuals or because the man that spake them when he comes to discover the sordid dissembling of his host that entertained him shall be fretted that ever he spake them and shall wish that he had never spoken them Vers 9. Speak not in the ears of a fool for he will despise the wisdome of thy words To wit out of ignorance or profanenesse see the Notes chap. 9.7 8. But yet this phrase of speaking in the ear may seem to imply that this is meant only of private admonition or reproof Vers 10. Remove not the old land-mark and enter not into the fields of the fatherlesse To wit neither by seizing upon their lands and estate unjustly nor by any encroachment through removing their land-marks nor by breaking violently into them any other way to doe them any damage Vers 11. For their redeemer is mighty c. See the Note Job 19.25 he shall plead their cause with thee see the Note chap. 22.23 Vers 13. Withhold not correction from the child c. That is neither omit it thy self nor restrain others from doing it to whom it belongs see the Notes also chap. 13.24 19.18 for if thou beat him with the rod he shall not die that is such moderate correction will not be his death to wit neither at the present for a rod will break no bones nor yet by degrees by grieving or weakening him and bringing him into a consumption or he shall not die that is this will preserve him both from being cut off by untimely death as cocker'd children for their wickednesse many times are and likewise from eternall death as is more fully expressed in the following verse Vers 14. Thou shalt beat him with the rod and shalt deliver his soul from hell This last clause may be taken not only as a promise but also as a precept Vers 15. My son if thine heart be wise my heart shall rejoyce even mine That is not only shall this yield joy to thine own heart but to mine also by whose instruction this hath been wrought and who for the love I bear thee cannot but rejoyce in thy good Vers 16. Yea my reins shall rejoyce c. That is All the inward parts of my body shall be affected with my joy when thy lips speak right things that is when thou becomest able thereby to instruct others or when thy speech is pious and every way right which is therefore particularly mentioned because this is the highest proof of true wisdome in the heart If any man offend not in word the same is a perfect man Jam. 3.2 Vers 17. Let not thine heart envy sinners c. See the Notes Psal 37.1 3 but be thou in the fear of the Lord all the day long that is continually and constantly even then
for the handsome comely attire wherewith through her care he is alwaies cloathed or 3. that he is observed much spoken of for his happinesse in regard of the high praises that are every where given of his wife Vers 24. She maketh fine linnen selleth it delivereth girdles unto the merchant To wit girdles curiously wrought for otherwise the merchant would not buy them to carry them into forreign countries And under this one particular all other curious ornaments of the like nature are comprehended See Isa 3.24 Vers 25. Strength honour are her cloathing c. That is In her life and outward behaviour she manifests her self to be strong honourable And by her strength may be meant that magnanimity whereby she was enabled chearfully to undergoe all the labour and diligence that belonged to her place and imployments or more generally that strong measure of grace whereby she was established and confirmed in all wel-doing and enabled to doe more and greater things then others in the waies of vertue and piety And by her honour that glory and fame and good report which thereby she hath attained or that grace and vertue which is an honour to her or that vertuous and sweet carriage of her self with all gravity meeknesse modesty and sobriety which is comely and honourable in the eyes of those that behold it So the drift of these words is to shew that though she is cloathed with silk and purple as was before said ver 22. yet she doth not set her affection on such outward bravery as vain and foolish women do only delight in but she hath other ornaments to wit these wherewith she is inwardly adorned wherein she chiefly delights and which are a greater glory to her then any outward decking can possibly be And she shall rejoyce in time to come that is say some in her old age because she may then take her rest and live comfortably upon that which by her industry she had gotten in her younger years or at the hour of her death because she hath the testimony of her own conscience that she hath not mis-spent her time but hath in her place laboured to discharge a good conscience in every regard and hath by her industry gotten a good estate to leave behind her for her children But I conceive that the words must be taken more generally that whatever happens in time to come whether it be sicknesse or death or any great losses or any other calamity whatsoever she is not sollicitous nor troubled but lives comfortably she is not like those women that having vainly wasted their estates and mis-spent their time do weep mourn when such changes come upon them for whatever befals her for the reasons before-mentioned the store she hath laid up before-hand and the testimony of a good conscience she enjoyeth much peace and chearfulnesse of spirit Vers 26. She openeth her mouth with wisdome c. As if we should say She is not a woman talkative and given to much tatling as too many women are but when she doth open her mouth to speak she doth it with much wisdome her usuall discourse is concerning matters of true wisdome as when she is catechising and instructing her family and so likewise at other times being still ready upon all occasions to teach them not only the precepts of providence and good huswifery but also the mysteries of religion and godlinesse Yea of whatever it be she speaks she is wont alwaies to speak advisedly discreetly graciously and the law of kindnesse is in her lips that is say some Expositours shâ— is ever speaking of shewing kindnesse and stirring up others thereunto the law that is the doctrine of kindnesse and the manner how men should be kind is still in her mouth But I rather conceive the meaning of this last clause to be that she alwaies speaks lovingly and kindly to all with whom she converseth her husband children servants and others she is not harsh pettish and froward in her language as many women usually are And the reason why this is set down by this kind of expression and the law of kindnesse is in her lips may be either 1. because in so speaking she followeth the directions of the word law of God or 2. because she layeth a law as it were upon her self thus alwaies to speak unlesse there be very just cause to the contrary or 3. because kindnesse doth lay it as it were a law upon her thus to speak and she obeyeth it or 4. because this her kind speaking carrieth the force of a law or command to make her husband and others ready to doe in a manner whatever she would have them Vers 27. She looketh well to the waies of her household c. To wit whether they do well and diligently dispatch their household-affairs and whether they behave themselves in all things as becomes Gods people Vers 28. Her children arise up and call her blessed c. That is they goe forth in publick there they commend her to wit by their commendable carriage of themselves or being stirred up by the observation of those many good things for which she hath been here commended they cannot contain themselves but do carefully addresse themselves to sound forth her praise And indeed this I conceive is the true meaning of this expression Her children arise up and call her blessed For because when men that are sitting would undertake to doe any thing they must rise up to doe it therefore mens buckling themselves to doe any thing is usually expressed in the Scripture by this phrase of rising up see Gen. 37.35 Exod. 2.17 and Jos 18.4 I know that many Expositours do otherwise judge of those words Her children rise up c. as namely that hereby is intended that when her children grow up in age bodily stature wisdome and understanding or that when they rise to honour and preferment by means of the good education which she hath given them then they highly commend her both living and dead or else that they rise up by way of reverence and respect when they speak of her or to her But because the following words seem plainly to imply that her husband also doeth the same Her husband also to wit riseth up and he praiseth her and it cannot be properly said that the husband riseth up according to these later senses that are given of this phrase therefore I take the former expositions to be far the best However observable it is who they are that are here particularly said to have praised her to wit her husband and children Because they have reaped most good by her and because they have been most conversant with her in regard that she is one that keeps much within doors and there her businesse chiefly lyes therefore their praises were most to be regarded Vers 29. Many daughters have done vertuously but thou excellest them all This is the commendation given her by her husband and
either was in Idumea or bordered upon it See Ier. 49.7 Amos 1.11 12. Obad. 8.9 and that the place of his dwelling is thus expressed as a proof of his singular piety in that though he were not of the seed of Abraham but lived amongst those nations that were much degenerated from the piety of the holy Patriarchs yet he was a man of eminent holinesse and righteousnesse For the time when he lived that likewise is uncertain yet it is most likely that he lived in the daies of the Patriarks before Moses 1. because in his time it seems Religion was not wholly decayed amongst those Eastern nations nor was the true God only worshipped as yet amongst Abrahams posterity 2. because he lived after his afflictions were ended 140 years Chap. 42.16 and by that which is said of his first children it is evident that they were house keepers and therefore that he was of good years before he was afflicted whereas after the age of the Patriarks men seldome lived so long Psal 90.10 3. Because after the giving of the law it was not lawfull to sacrifice save in the place which God had chosen the tabernacle and temple whereas we see ver 5. that Iob sacrificed in the land of Uz. and 4 Because there is not the least mention in this book of any thing concerning the common-wealth of Israel or of any of the glorious works that God wrought for them in Egypt the wildernesse or the land of Canaan which we can hardly say of any book of Scripture besides because they were written after Moses However that in after times the story and name of Iob was famous amongst the Iews is evident Ezek 14.14 Though these three men Noah Daniel and Iob were in it they should deliver but their own souls And that man was perfect and upright c. to wit therefore perfect because upright or he was a man of a sincere heart and just conversation His eminent piety is here first related because this is one of those things which chiefly in this history is recommended to our observation that being a man of such rare piety he notwithstanding underwent such heavy afflictions Vers 3. His substance also was seven thousand sheep c. The great wealth of Iob is thus particularly expressed both because this added much to his commendation that he was not corrupted with his prosperity and wealth as most men are and likewise because his patience was herein the more to be admired that being spoyled of so great riches he bore it as quietly as if it had been a matter of nothing which he had lost So that this man was the greatest of all the men in the East that is in wealth honour credit and esteem yet the comparison must be understood with reference to others of the same quality and condition for that he should be a King as some conceive yea the greatest King in those parts of the world is altogether improbable and his own words of himself do plainly import the contrary Chap. 29.25 I chose out their way and sate chief and dwelt as a King in the army c. Vers 4. And his sons went and feasted in their houses every one his day c. That is his sons used ever and anon to feast one another each one in his day though not for seven daies together without intermission for it is said that each of them sent and invited their sisters to be with them And this is expressed 1 Because it was the occasion of that miserable end that befell his children ver 18 19. when being met together in their eldest brothers house according to their custome the house fell upon them 2. To shew how lovingly they agreed and lived together this being doubtlesse a great aggravation of his grief when tydings were brought him of their sudden death 3. To prove the singular piety of this man so sorely afterward afflicted by this particular of his sollicitous care for his children when they were feasting together Vers 5. And it was so when the daies of their feasting were gone about that Iob sent and sanctified them c. That is he sent and appointed them to sanctifie and prepare themselves for the sacrifices which the next morning he meant to offer up to God in their behalf and this they were to do partly by such outward rites of purifying as were used in those times partly by spirituall means as by holy meditations prayer mortification repentance c. For Iob said It may be that my sons have sinned and cursed God in their hearts That is it being so usuall with men in times of feasting to forget themselves and many severall waies to sin against God thus it may well be it hath been with my children perhaps by some more hainous sin they have provoked God to anger against them and that out of some secret prophanesse and contempt of God in their hearts which because it tends to the vilifâ—ing and dishonouring of God is indeed no better then a cursing of God in their hearts This I conceive is the meaning of those words as not judging it so probable either that Iob made a doubt whether his sons had in the least degree swerved from the rule of Gods law or that he suspected in them the horrid sin of direct blaspheming and cursing of God no not in their hearts Thus did Iob continually That is so often as his sons did thus feast one another each in his course which it seems they did frequently Vers 6. Now there was a day when the sons of God c. By the sons of God here are meant the holy Angels as again chap. 38.7 who are so called first because they do in a speciall manner bear in themselves the image of God to wit in their singular wisedome and knowledge their unspotted purity and holinesse their admirable power and might and in the majesty and glory of their spirituall essence 2. Because all these excellencies wherewith they are endued they have them from God the fountain from whence they flow in regard whereof when they stand before God they are as so many beams of his inaccessible light 3. Because they serve God as sons their father with all chearfulnesse and willingnesse and 4. Because as sons they are alwaies in Gods presence and see his face and of these it is said that on a certain day they came and presented themselves before the Lord Satan being also amongst them c. Which must not be literally understood as if God had certaine dayes wherein he called together the Angels to attend him for the holy Angels are continually in his presence Mat 18.10 Take heed that ye despise not one of these little ones for I say unto you that in heaven their Angels do alwaies behold the face of my Father Or as if any such speeches passed betwixt God and the Devil as here are recorded It is only a figurative expression of this truth that both the good and evil
tydings must needs presently fall upon him with their full weight Vers 16. While he was yet speaking there came also another The immediate report of these ill tydings one in the neck of another which is here noted as also again vers 17 and 18 was purposely no doubt effected by Satan that he might not have any breathing time any leasure to call to mind any thought that might support him or allay any whit the bitternesse of the former sorrow The fire of God is fallen from heaven c. That is a strange and extraordinary lightening from heaven hath consumed them And remarkable is the cunning of Satan who destroyed not these as he did the other by making use of wicked men but by fire from heaven that for his greater astonishment Iob might the more assuredly believe that not men only but even God himself did fight against him and so might not fly to God for comfort but rather in the vexation of his spirit might blaspheme God Vers 18. Thy sons and thy daughters were eating and drinking c. This message was by the cunning of Satan reserved to the last place because the tydings of the losse of his goods would not have been so terrible had he known of his childrens death to whom he hoped to have left them and indeed when a man lies under a great affliction a lesse is not minded and 2. Because when he was already sorely distressed with the former sad tydings he would be the more unable to bear this dolefull message and the more likely to sink down under it and break forth into impatience and blasphemy against God Vers 19. There came a great wind from the wildernesse and smote the four corners of the house c. Either this must be meant of a whirlwind that did together strike the four corners of the house or else the wind from the wildernesse did with its violence shake the four corners of the house so that at length the house fell upon them Vers 20. Then Iob arose and rent his mantle c. That is having hitherto sat still and heard these sad tydings now he presently arose as one that yet sunk not under these afflictions and rent his mantle and shaved his head c. And this he did partly that he might moderately bewail these afflictions and specially the death of his children and partly thereby to testify his deep humiliation under the hand of God with repentance for all his sins to which some adde also that he did it out of detestation of those blasphemous temptations which Satan at this time did suggest to him As for these outward rites of rending their garments and shaving their heads which they used in those times and countries for the first see the note Gen. 37.29 and for the second the shaving of the head that this also was used in times of great affliction and sorrow of mind is evident in those places Isa 22.12 In that day did the Lord God of hosts call to weeping and to mourning and to baldnesse and Ier. 7.29 Cut off thine hair O Ierusalem and cast it away and take up a lamentation And then doubtlesse it was used to signify that their condition was such that they had good cause to lay by all ornaments whatsoever hair being given for comelinesse and ornament Vers 21. Naked came I out of my mothers womb and naked shall I return thither Some expositours conceive that the word thither in this clause is not used in reference to his mothers womb but in reference to the earth and that because when he spake these words by way of adoration he cast or bowed down his body to the earth as it is in the former verse Others conceive it is the earth which Iob here calls his mothers womb and that because the earth is the common mother of us all since out of it in Adam we were all taken Gen. 2.19 But last of all others and with better reason acknowledge that Iob means indeed his mothers womb in the first clause and then in the next clause adds that he shall naked return thither only in reference to a returning to an estate like that of his mothers womb to wit that as there he was shut up naked in the streights and darknesse of earth so David calls his mothers womb Psal 139.15 I was made in secret and curiously wrought in the lowest parts of the earth waiting thence to be delivered in due time so he should be again shut up naked in the bowels of the earth the grave as seed sown in the ground waiting for a resurrection to a better life However the drift of these words was doubtlesse to shew that if God should strip him of all he enjoyed he should have no cause to complain both because he brought not these things into the world with him God had given them and might when he pleased take them away and because they were given as temporall blessings which he could not hope alwaies to enjoy but must part with them at the time of his death For we brought nothing into this world and it is certain we can carry nothing out 1 Tim. 6.7 Vers 21. Blessed be the name of the Lord. So far was Satan disappointed of his hopes that in stead of cursing God Iob blessed him both for suffering him to enjoy his good blessings so long and for his present afflictions wherein he knew the Lord might shew his goodnesse and mercy to him as well as in his former bounty and this doubtlesse did more deeply wound Satan then all Iobs afflictions had wounded him Vers 22. In all this Iob sinned not That is in all this that Iob spake and did there was not any thing that was materially sinfull No man can do any one act that is purely pure free from the least stain or tincture of sin Who can bring a clean thing out of that which is unclean chap. 14.4 But there is a great deal of difference between a sinfull action and sin in an action Satan had said that Iob would curse God but when it came to proof there was no such thing he neither spake nor did any thing that was materially evil CHAP. II. Vers 1. AGain there was a day c. See chap. â— vers 6. How long it was after those former losses ere God gave Satan liberty to afflict him in his body we cannot say only it is probable that there was such a distance of time between these two afflictions as might serve for a full discovery of Iobs Spirit under the first Vers 2. From going to and fro in the earth See chap. 1. vers 7 Vers 3. Hast thou considered my servant Iob See chap. 1. vers 8. And still he holdeth fast his integrity This is added to imply that God is in a speciall manner glorified and Satan confounded by the Saints perseverance in piety in the time of affliction for hence the Lord is here set forth as it were triumphing in this
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
off by the breath of his own mouth that is by the desperate and blasphemous speeches which in his wrath and pride he shall utter and belch forth against God an expression not unlike to that Esa 64.6 We all do fade as a leaf and our iniquities like a wind have taken us away yet it may be better understood of the breath of Gods mouth as referring to that which was said before vers 25. He stretcheth forth his hand against God c. by the breath of his mouth shall he go away that is after that God hath thus blasted his prosperous estate he shall at last utterly cut him off and send him packing away by the breath of his mouth that is by his decree or by the blast of his indignation which is the same that the prophet elsewhere saith Esa 11.4 He shall smite the earth with the rod of his mouth and with the breath of his lips shall he slay the wicked and which Eliphaz himself had said before chap. 4.9 of which see the Note there And very probable it is that Eliphaz doth the rather use these expressions of flame and fire and the breath of his mouth as in reference to the fire that had consumed Iobs cattle and servants and to the wind that had blown down the house upon his children Vers 31. Let not him that is deceived trust in vanity for vanity shall be his recompence As if he should have said if any wicked man hopes or thinks it shall be well with him he is certainly deceived and therefore let not such a one trust in such vain hopes or in any vain thing whereon he builds his hopes his sinfull courses his present prosperity riches or honours any humane counsels or means for if he doth he shall find that these things will prove vain and nothing worth and so vanity and misery shall be his recompence And herein it seemes Eliphaz covertly strikes at the confidence Iob had expressed chap. 13.15 16. Though he slay me yet will I trust in him but I will maintain mine own waies before him He also shall be my salvation c. Vers 32. It shall be accomplished before his time c. This may be read It shall be cut off before his time and then it must be referred to the tree whereto he had compared the wicked man vers 30. saying the flame shall dry up his branches which may seem the more probable because of the following clause here and his branch shall not be green and then the meaning is that the wicked man shall die an untimely death or else to the wicked mans trusting in vanity or the vanity whereon he trusts whereof he had spoken in the words immediately foregoing and then the meaning is much to the same effect to wit that the wicked mans confidence shall be cut off and come to nothing before his time that is before his daies be expired or by his untimely end But if we read it as it is in our Bibles It shall be accomplished before his time then it must be referred to the last words of the foregoing verse Vanity shall be his recompence and so the meaning must be that the recompencing of vanity to him that trusts in vanity shall be accomplished before his time that is before his daies be accomplished he shall live to see his pride have a fall his own eyes shall behold the vanity of his confidence or in the cutting him off before his time this shall be accomplished and his branch shall not be green that is nothing that he possesseth or undertaketh shall prosper or his children shall be in a withering condition Vers 33. He shall shake off the unripe grape as the vine c. That is the wicked man shall be as the vine that shakes off her unripe grapes and as the olive tree that casts off her flower or God shall shake off his unripe grapes as the unripe grapes of a vine are shaken off c. But however that which Eliphaz intends here is either that his children shall die in their young and tender years or at least that they shall die an untimely death for because of the sad end of Iobs children Eliphaz is still harping upon this string or rather that all his substance his hopes and endeavours shall betimes be blasted and shall never come to maturity Vers 34. For the congregation of hypocrites shall be desolate c. That is though hypocrites have never so great families and attendants though they have never so many companions and friends they shall all be cut off and so their house shall become desolate and fire shall consume the tabernacles of bribery that is the houses of bribe-takers or the houses that are filled with bribery or built by bribery or the gain of any such like course of injustice or deceit Vers 35. They conceive mischief and bring forth vanity c. That is they conceive mischievous devices they plot mischief in their minds against others but in the conclusion all these devices prove vain and ineffectuall and usually bring mischief upon themselves Indeed this clause may be read also thus They conceive mischief and bring forth iniquity as we find it also expressed Isa 59.4 and then the meaning must needs be that they contrive mischief against others in their mind and then act that which they have so conceived And accordingly we must conceive of the last clause and their belly prepareth deceit to wit that it is meant either of the wicked mans contriving in his mind how he may deceive others or else of his plotting those things in his head whereby whilst he thinks to hurt others he doth only in the conclusion delude and deceive himself CHAP. XVI Vers 2. I Have heard many such things c. In these first words of Iobs answer either he taxeth his friends and Eliphaz in particular who had last replyed upon him for running over the same things again and again even to wearinesse and irksomenesse and those too such things as he had heard many and many a time from others and which therefore he knew as well as they as that God is just and that God doth use to destroy wicked men and to pour forth his wrath upon them even here in this world c. Iob would have them know that his case was so extraordinary that such extraordinary things as they had so often repeated did no way suit his condition or else for the bitternesse of their language Eliphaz had in his last words very terribly set forth the vengeance of God upon wicked men and that as applying all to him whereupon Iob answers I have heard many such things for such terrours and threatnings and scornfull exprobrations I have had enough of them but not a word of true comfort whereupon he adds miserable comforters or as it is in the margin troublesome comforters are ye all to wit because in stead of comforting him for which they pretended they came to him
know it may be understood as the former of the Lords punishing the wicked man in his children to wit that by punishing them he rewardeth the wicked man according to his wickednesse and he shall know it to wit because it shall be done in his life-time for his greater vexation he shall before he dies see the judgements of God fall upon his children and his conscience shall tell him that it is for his wickednesse that they are punished Or else it may be meant of the punishments wherewith he shall be punished in his own person thereby farther to aggravate the misery appointed pointed for the wicked mans portion he rewardeth him that is he doth not only recompence his sin upon his children as was expressed in the first clause but also upon himself in his own person and he shall know it that is he shall know that the evil which befalls him is the just vengeance of God upon him Vers 20. His eyes shall see his destruction c. This may be also meant either of his own personall ruine or of the joynt-ruine both of him and his even all that he hath As for the following clause and he shall drink of the wrath of the Almighty the meaning of that is that God should poure out his wrath with many sore punishments in a full measure upon him and the metaphoricall expression he useth seems to imply that the pains and terrours thereof should enter into his very bowels and that he should become as a man that is drunk and mad with the sore calamities that God should bring upon him yea purposely I conceive God is here expressed by this name Almighty to imply how grievous and insupportable those plagues must needs be that were inflicted by the wrath of an Almighty God Vers 21. For what pleasure hath he in his house after him when the number of his moneths is cut off in the midst This is added either 1. as an aggravation of the wicked mans misery when he himself is cut off by the revenging hand of God especially if it be done in the flower of his age to wit that all the pleasure he took in thinking how great and honourable his house and family would be when he is gone doth then come to nothing or 2. as a reason why the wicked man shall surely be punished not only in his children after his death but also in his own person as was said in the foregoing verse to wit because being dead himself the misery of his children cannot then trouble him or else 3. as a reason why God doth destroy the wicked mans children whilst himself yet lives as was said before vers 19. to wit because being once dead he neither takes any delight in the welfare of his posterity nor consequently is at all troubled with any miseries that they then suffer yea because wicked men do not usually take any thought what shall become of others when they are dead so it may goe well with them in their own daies let their posterity after them shift for themselves Vers 22. Shall any teach God knowledge c. They carry themselves as if they meant to teach God wisedome and knowledge that murmure against any of his proceedings as when he prospers the wicked or afflicts the righteous or that prescribe God the way of his judgements to wit whom and when and how he shall punish which they do that limit God by maintaining that he cannot punish the righteous or afflict the godly Of this therefore it is that Job here complains alledging it as a high degree of impudence that man who walks so much in the dark and hath all the knowledge he hath from God and whose wisedome at the best is mere folly in comparison of Gods unsearchable wisedome should yet dare to teach God what he should doe and so he covertly taxeth his friends of this arrogance in that they did as it were set a law to God by condemning him for a wicked man because of his grievous calamities as concluding that God could not in justice either suffer the wicked to goe unpunished or afflict the righteous Now the reason that he gives why it is such arrogance for any man to carry himself so as if he would teach God knowledge is in the last words because God judgeth those that are high shall any teach God knowledge seeing he judgeth those that are high that is seeing he is as Solomon also faith Eccles 5.8 higher then the highest the supreme judge of the whole world who rules and governs those that are highest amongst men and that exalt themselves most in their eminency princes and kings and emperours yea the very angels themselves in heaven And indeed three things are implyed herein from whence it may be strongly inferred that we ought to adore and admire the works of God we understand not and not to judge them according to the rule of our reason to wit 1. that it must needs be a high degree of presumption to question his wisedome who is so infinitely farre above all the creatures 2. that it cannot be reasonably thought that he should fail in the government of men who rules and governs those glorious and holy spirits the angels in heaven and 3. that being the supreme Governour of the world the King of kings and Lord of lords yea the Lord of the angels he must needs be infinite in wisedome yea the absolute rule of all wisedome and justice and therefore unquestionable Vers 23. One dieth in his full strength being wholly at ease and quiet c. To prove the unsearchablenesse of Gods proceedings and that it is not possible to judge what men are by that which God doth to them here in this world Job here instanceth how differently God deals with two severall men both in their life and death and yet how after death they are both alike laid in the grave and there seems to be there no difference at all Of the first he saith here One dieth in his full strength being wholly at ease and quiet that is he lives in a full estate and in much quiet both of body and spirit and so he dies also in abundance of all things when he seemed to be as healthfull and strong as ever and had as much cause still to desire to live as ever and then again vers 24. His breasts are full of milk and his bones are moistned with marrow that is there is not the least decay in his body only God is pleased suddenly to take him away by death or his milk-pails are full of milk for so this clause may be read as we see in the margin of our Bibles and his bones are moistned with marrow that is he hath a full estate and a healthfull body for if we read it thus by his milk-pails full of milk must be meant his plenty of all outward riches and pleasures Of the other man he saith vers 25. And another dieth in the bitternesse of his
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
back againâ— or 〈◊〉 that God delivered him out of all the miseries wherein before he had been as it were held captive or thirdly that God did now free him from being any longer under the power of Satan into whose hands God had delivered him chap. 2.6 And it is said that this God did when he prayed for his friends to intimate how well it pleased God that he could so heartily intercede for those that had used him so ill wherein he was also a type of Christ who prayed for them that crucifyed him Luk. 23.34 As for that which follows Also the Lord gave Iob twice as much as he had before to wit as is afterward expressed vers 12. fourteen thousand sheep whereâ—s he had but seven thousand before six thousand camels whereas he had but three thousand before and so in the rest chap. 1.3 it cannot be thought that this was done in an instant but in processe of time though withall it is probable that the extraordinary blessing of God upon him was much manifested in the speedy encrease of his estate Vers 11. Then came there unto him all his brethren c. That is his kindred neighbours and acquaintance These had before estranged themselves from him either because of his poverty or because they looked upon him as an hypocrite hated of God as his three friends did as Iob often complained chap. 6.15 and 19.13 14 c. but now they came again flocking to him from all parts Some conceive that this was not till God had doubled or at least greatly encreased his estate for which I see no just ground Rather it may be most probably thought that when the fame was spread abroad how God had appeared in a vision to Iob and his friends and had taken his part against them and had miraculously recovered him of all his bodily distempers and some way perhaps blessed him in his estate then they came thus to visite him and so did eat bread with him in his house that is feasted with him in his own house which may be added also to imply Iobs meeknesse who would not now reject them because they in his adversity had despised and forsaken him And then for the following words and they bemoaned him and comforted him c. to wit in regard of his late heavy sufferings we may well conceive that hereby or herewith they did as it were excuse their former neglect of him or perhaps blame themselves for it As for their presents every man also gave him a piece of money and every one an ear-ring of gold this is not mentioned as if they were given to relieve his poverty and as a new stock to begin on but only to shew that by way of congratulating Gods mercy to him and by way of honour and reverence afforded him they came with their presents to him as to great men in those times they were wont to doe For though Iobs losse was very great in his cattel yet there being no mention made of the losse of any other part of his estate I see no reason why we should take it for granted that he was brought to such a beggarly condition as it is commonly thought Vers 13. And he had seven sons and three daughters Iust as many as he had before chap. 1.2 But yet some say that because his other children were not lost but were alive with God in heaven therefore even in his children his number was doubled too that there was no need that his new stock of children should be twice as many as before as his cattel were And to this others adde also that he would not have had twice as great an estate to leave to his children as he had before if his children had been twice as many as they were before But however hereby is implyed both the perfect recovery of his health and likewise that his wife was together with his other friends reconciled to him unlesse we should say with some that these children he had by another wife which is not so probable both because there is no mention of the death of his former wife and also because it is most probable that presently upon his recovery God comforted him in this particular as well as in other things thereby also giving him hope of children Vers 14. And he called the name of the first Iemima c. Their names are thus punctually expressed to manifest the truth of the history Vers 15. And their father gave them inheritance among their brethren Which shews that they were married not to strangers of another nation but for Iobs greater comfort to some of his own country Vers 16. After this lived Iob an hundred and fourty years This also implyes the perfect recovery of his health and makes it most probable that he lived before the age of Moses of which see the Note chap. 1.1 yet how old he was before he was afflicted is no where expressed for that which some say that he was seventy years old before he was afflicted building upon this that his years after his calamities as well as his cattel were twice as many as they were before which is an hundred and fourty is a mere conceit Vers 17. So Iob died being old and full of daies See the Note Gen. 25.8 Thus God made good to Iob what Eliphaz promised him if he would repent chap. 5.26 Thou shalt come to thy grave in a full age like as a shock of corn cometh in in his season ANNOTATIONS Upon the book of PSALMS PSALM I. Vers 1. BLessed is the man that walketh not in the counsell of the ungodly c. This book is often cited by Christ and his Apostles by the name of the Psalms Luk. 24.44 All things must be fulfilled which were written in the Law of Moses and in the Prophets and in the Psalms and the book of Psalms as Luk. 20.42 David himself saith in the book of Psalms The Lord said to my Lord c. yea and in expresse tearms as written by the inspiration of the holy Ghost as Matth. 22.43 How then doth David in spirit call him Lord and Acts 1.16 The holy Ghost by the mouth of David spake before concerning Iudas c. Many Expositours hold that all the Psalms were made by David but I cannot see that they make good what they say for though it is very probable that the most of them were composed by him and provided purposely to be sung in the Tabernacle and the Temple and that because it is evident that some even of those Psalms before which Davids name is not prefixed were yet made by David as we see in the second Psalm which is expresly said to be Davids Act. 4.25 and in the 105 Psalm of which it is said 1 Chron. 16.7 that David delivered it into the hand of Asaph and his brethren and yet neither of these have any title prefixed before them and the like may be said of others and therefore I conceive it is that
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
understand by wise men those that are spiritually wise and godly and by the fool and the brutish man such as are carnall wicked men and thence they conceive are those different expressions that the wise are said to die but the fool and the brutish person to perish But I understand the words rather in the most generall sense and conceive that the drift of them is to shew that death is the end of all men whatsoever and that when that hour comes they must all part with the wealth of this world and leave it to others And yet some understand that last clause and leave their wealth to others of leaving it to strangers and not to their own posterity or family according to that which is said elsewhere Eccles 6.1 2. Luke 12.19 and Psal 39.7 Vers 11. Their inward thought is that their houses shall continue for ever c. That is They verily think within themselves that they shall dwell in their houses for ever or that their posterity shall continue for ever see the Note Exod. 1.21 or that the houses they build shall remain for ever which the following words and their dwelling places to all generations make the more probable All these waies the words may be understood and accordingly the drift and scope thereof may be either 1. that these mighty men do carry themselves so as if they thought they should live for ever yea though by daily experience they see the contrary for this aggravation of their brutishnesse is implyed by subjoyning this upon that which went before vers 10. or 2. that at least they expect that their memory shall in their posterity and in their stately dwellings and great revenues be continued for ever and therefore they set their hearts upon these outward things in stead of seeking to assure themselves that their names are written in heaven they are only sollicitous to make their names famous upon earth and therefore they call their lands after their own names to wit to perpetuate the memory of their names as Alexandria was called of Alexander and Caesarea of Caesar c. Vers 12. Neverthelesse man being in honour abideth not c. That is The man that is in honourable condition but is brutish wicked and understandeth not as is expressed afterwards vers 20 continueth not in his honourable estate if God doth not whilst he lives strip him of his worldly dignities yet at least death will surely pull him down he is like the beasts that perish that is in regard of the present life which such men only mind dying he passeth away as the brute beasts do and then they are forgotten as the beast is when it dies and there is no more reckoning made of them then of beasts that dying of themselves are left in the field as carrion to rot and putrify The first clause man being in honour abideth not was commonly by the ancients understood of the sudden fall of our first parents from that estate of honour wherein God at first created them But the whole context shews that this cannot be here intended the most that can be said herein is that there may be a secret allusion to Adams fall to wit that as he continued not in his glorious condition so neither do these wicked men abide long in their pomp and outward prosperity Vers 13. This their way is their folly c. That is This their constant practise to wit in pursuing worldly riches and greatnesse and seeking to perpetuate the memory of their names by their stately dwellings c. for this refers to that he had said before vers 11. is no better then meer folly or discovers their folly however they account it a high point of wisdome Or it may be referred to that which was said in the foregoing verse This their way that is this which is the issue and event of their way to wit that they abide not in honour but perish as the beast doth is their folly that is manifests their folly Yet their posterity approve their sayings that is though they by experience see the vanity and folly of these waies of their fathers who after all their dreams of living here for ever and of the perpetuity of their names die as others and are buried in oblivion yet they approve of their counsell and commands whereby they advised them to mind these things chiefly these are the sayings of their fathers which some conceive are here meant or they approve of their sayings that is in that they think and speak and doe the same things treading exactly in the steps of their fathers For even the deeds of their fathers do proclaim what their judgements are and therefore even with respect thereto it may be said that their children do approve their sayings Vers 14. Like sheep they are laid in the grave death shall feed on them c. That is As the silly sheep are by flocks driven into a narrow pin-fold or into the shambles that they may be killed and eaten being no way able to make any resistance nor ever fearing any danger they are in so shall these great ones whom the whole world could hardly satisfy be brought thick and threefold in great numbers and lodged together in the narrow compasse of a grave under the power and tyranny of death where for all their former greatnesse and bravery they shall be made worms meat yea meat for the worm that never dies death both temporall and eternall shall feed on them and that for ever the wicked in hell being as the grasse is to the beast that still growing continueth still to be meat for it And the upright shall have dominion over them in the morning that is though they die as well as others yet at the last day the day of the generall resurrection which is as it were the morning the dawning of that new day of eternall life which shall never have end when all that sleep in the dust Dan. 12.2 shall awake and rise and the darknesse of the ignorance afflâ—ctions of this life coming to an end the Saints shall behold Christ the sun of righteousnesse appearing in his glory face to face they shall have dominion over these great ones that had before in this life tyrannized over them to wit in and by Christ their head whose footstool they must be made according to that 1 Cor. 6.2 Do ye not know that the Saints shall judge the world This I conceive is the meaning of this clause Yet some understand it otherwise and the upright shall have dominion over them in the morning that is they shall soon get the better of them and be in a better condition then their great oppressors As for the last clause and their beauty or strength shall consume in the grave from their dwelling the meaning is that from their magnificent dwellings where they had lived in so great pomp and state they should be brought to the grave where their glory and strength together
speaking softly to his companions lest he should be over-heard by some body and so prevented in what he hath designed to doe In a word the meaning is that wicked men by their cunning plots and hypocrisy in the close carrying on their designes do work much villany Vers 31. The hoary head is a crown of glory if it be found in the way of righteousnesse To such a one the gray hairs wherewith his head is compassed round about is a glorious ornament even as a silver crown which God himself hath put upon his head to wit because such an one doth in a speciall manner bear in himself the image of God who is the Ancient of daies Dan. 7.9 as likewise because old men by long experience do often attain the greater wisdome and the very gray hairs of such men do render their countenance the more comely grave and do naturally procure the more authority and respect amongst men Vers 32. He that is flow to anger is better then the mighty c. That is he is a man of greater excellency and more to be commended for his strength and fortitude then he that is of mighty bodily strength to wit because the strength of the soul is better then bodily strength it enables men to bear reproaches and injuries which are of all burdens the heaviest hardest to be born to resist and overcome a mans own unruly passions and sinfull lusts together with those principalities powers Eph. 6.12 which of all enemies are most hardly resisted and subdued And by mens subduing these much benefit redounds to other whereas the mighty man cannot obtain victories nor subdue cities without much bloudshed and hurt to others And to the same purpose is the following clause and he that ruleth his spirit that is that overruleth his affections passions then he that taketh a city who may the while be a slave to his own lust But see the Note also chap. 14.29 CHAP. XVII Vers 1. BEtter is a dry morsell quietnesse therewith then a house full of sacrifices with strife We had a Proverb before much like this chap. 15.17 for which see the Note there But the meaning of this is briefly thus that the smallest coursest pittance with quiet is more comfortable safe and wholesome then a house full of good chear for that is meant by a house full of sacrifices see the Note chap. 7.14 with strife and contention Which may be said because at feasts wine good chear do usually cause many quarrels or else to imply that it is better to be in a low then in a high condition because these are usually exposed to more envy and hatred and strife then meaner men are Others also understand this Proverb of the happinesse of those that enjoy a little with quiet of conscience above those that have plenty with a conscience that continually chideth them for what they have gotten unjustly or for some other wickednesse Vers 2. A wise servant shall have rule over a son that causeth shame c. See the Notes chap. 10.5 and 14.35 and shall have part of the inheritance among the brethren Thus it is usually in both particulars mentioned The first when a servant for his wisdome is advanced to some place of honour magistracy and so the foolish son having wasted his estate being become poor liveth under his command or else when the master of such a servant shall give him the rule over his whole family or shall make him at his death one of his Executors a guardian over his foolish son perhaps over all his children And so the second also either when such a servant growing rich and great buyes the estate of his masters prodigal child or rather when a master shall give one of his daughters in marriage to such a servant or shall adopt him for his son and thereupon shall at his death allot him a share in his inheritance But the drift of the Proverb is to shew that wisdome doth often prefer men above those that otherwise had it not been for their folly might have been their betters Vers 3. The fining pot is for silver and the furnace for gold but the Lord tryeth the hearts Either we must understand these words thus that as the fining pot and the furnace do try silver and gold so the Lord whose eyes are as a flame of fire Rev. 1.14 tryeth the hearts of men or thus whereas the gold-smith can by his art try of what goodnesse his silver gold are can purify them from the drosse that was in them none but the Lord only can try that is exactly know or purify and purge by affliction or otherwise the hearts of men See the Notes Psal 7.9 and 26.2 and 66.10 and Job 23.10 Vers 4. A wicked doer giveth heed to false lips c. That is to lies slanders flatteries or generally to all manner of evil speeches whatsoever and a liar giveth eare to a naughty tongue that is a mischievous tongue or a lying slanderous tongue The drift of this Proverb therefore may be to shew 1. that not only to speak evil but also willingly to hearken to evil speakers to be prone to believe lies is the property of a wicked man or 2. that wicked men are still ready to yield to the evil suggestions enticements commands of others or 3. that because men are delighted with such talk as is sutable to their disposition therefore liars and slanderers love to hear the lies and slanders of others and generally all wicked men delight to hear those that talk wickedly Vers 5. Whoso mocketh the poor reproacheth his maker That is he that derideth a man distressed with poverty or any other sad affliction It is a sin to deride any body but the poor man is mentioned because men do usually take most liberty to scoffe at such men and yet the deriding of them is worst because thereby men adde affliction to the afflicted But see the Note chap. 14.31 Vers 6. Childrens children are the crown of old men c. To wit because this makes known that they are very aged and because children are a glorious blessing of God and do render their parents to be the more reverenced respected and to be of the more authority amongst men and the glory of children are their fathers to wit whether living or dead for living with them their wisdome and authority do supply many defects in their children and whether living or dying they are an honour to them But now both these clauses must be understood both of parents children that are vertuous pious for otherwise they will both be but a crown of thorns to their nearest relations Vers 7. Excellent speech becometh not a fool c. Some by excellent speech understand copious fluency of speech which they say becometh not a fool because the more he speaks the more he will discover his folly Again others by excellent speech understand a
even as if they were asleep yea as if they were dead men it makes men carelesse and negligent in their affairs and senselesse of the misery they are like to bring upon themselves which yet will come upon them as the next clause sheweth and an idle soul shall suffer hunger Vers 16. He that keepeth the commandement keepeth his own soul c. That is He that sincerely desireth endeavoureth to keep Gods commandements doth thereby preserve himself from death temporall and eternall for that this is the meaning of these words appears by the opposite clause but he that despiseth his waies shall die that is that lives carelesly and walks at randome not minding what he doth or that taketh no care to order his life according to Gods commandements see the Note chap. 13.13 But this Proverb may be understood also of observing or despising the command of the civil Magistrate Vers 18. Chasten thy son while there is hope and let not thy soul spare for his crying Or as it is in the margin of our Bibles to his destruction or to cause him to die And the meaning may be either that the fathers sparing of his child would tend to his destruction and as we use to say bring him to the gallows or that a father should not forbear when his sons wickednesse so required to cause him to be put to death according to that law made for a rebellious son Deut 21.18 21. Vers 19. A man of great wrath shall suffer punishment for if thou deliver him c. To wit whether it be by appeasing his wrath or by freeing him from the danger whereinto by his passion he had brought himself thou must do it again and that because he will upon some other occasion be passionate again and so by his passion will bring himself again and again into danger Vers 20. Hear counsell and receive instruction c. That is the counsell and instruction that is here given in this Book or rather the counsell and instruction of God and all good men in generall that thou maiest be wise in thy later end that is that though thou hast spent the former part of thy time in vanity and wickednesse yet thou mayest be wise at last or that thou mayest be wise when thou comest to be old or when thou comest to die to wit that then it may appear that thou art wise that then thou mayest reap the fruit thereof for the meaning is not that we should not seek to be wise in our youth but therefore it is said that thou mayest be wise in thy later end because then wisdome stands men in most stead and all their felicity depends upon their being wise then Vers 21. There are many devices in mans heart neverthelesse the counsell of the Lord that shall stand Some by the counsell of the Lord here do understand the counsell that he gives unto men in his word and accordingly they understand this place thus that when men are in a demurre what to doe they have usually many devices in their heads never regarding the directions of Gods word whether or no that which they contrive be agreeable to what is there enjoyned but it is they only that follow the counsell of Gods word that shall prosper in what they undertake But I rather conceive that it is the eternall purpose and decree of God that is here called the counsell of the Lord so the meaning of the words seems to be this that men have usually many various devices in their thoughts for the effecting of what they desire which in the conclusion come to nothing but that Gods counsell is alwaies unchangeably the same and sure to be accomplished See the Notes chap. 16.1 9. Vers 22. The desire of a man is his kindnesse c. That is That which a man doth naturally desire or which he ought to desire is that he may be able to shew kindnesse to others that he may be open-handed and bountifull to those that stand in need of it and a poor man is better then a liar that is a poor man that hath not to give and yet haply desires to give if he had it is better see the Note 2 Cor. 12.8 then a rich man that pretends himself not able to give when he hath abundance or that promiseth to give doth not and that maketh a shew of kindnesse when there is no such thing in his heart and so is a liar or a poor man is better then a false-dealing rich man Thus I conceive this Proverb may be best understood Yet there are many other expositions given of it that are not altogether improbable as 1. that men are usually kind to others with an aim to procure from them the accomplishment of their desire in some greater matter and that a poor man that hath nothing to give is better then such an one that makes merchandise of his kindnesse or 2. that there is nothing makes a man more to be desired amongst men then his kindnesse c or 3. that it is usuall with men to pretend that their desire of riches is merely that they may be kind and bountifull to others but that a poor man who is contented with his mean estate is better then a rich man that falsly seeks to hide his covetousnesse under a pretence of intending to doe good unto others or 4. that men are ambitious to shew kindnesse and not to stand in need of the relief of others but that a poor man not ashamed of his poverty is better then one that will make a shew of giving though he be fitter to receive alms from others Vers 23. The fear of the Lord tendeth to life c. See the Notes chap. 10.27 and 14.27 and he that hath it shall abide satisfied to wit with abundance of all desireable blessings or with his interest in God and his assurance of Gods provident care over him he shall not be visited with evil that is with any thing that shall be truly hurtfull to him Vers 24. A slothfull man hideth his hand in his bosome c. To wit that in cold weather he may there keep it warm and will not so much as bring it to his mouth again to wit to feed himself which is an hyperbolicall expression shewing that hunger cannot prevail against such mens sloth and that they will not doe no not those things that are most easie and most necessary to be done see chap. 26.12 Vers 25. Smite a scorner and the simple will beware c. That is though it will doe no good to the scorner yet another man that errs out of weaknesse and ignorance will take warning by it and reprove one that hath understanding and he will understand knowledge that is he will understand his errour mend what is amisse there will be no need to smite him a gentle reproof will serve the turn Yet this last clause and he will understand knowledge may be referred to the simple
such an one if once she be married will quickly shew what metall she is made of her husband must doe what-ever she will have him an insufferable burden she will be to all his relations especially if once her husband begin to hate her to deal any way roughly with her for then she will grow intolerable and will raise endlesse and unquenchable quarrels troubles amongst them As for the last of these insufferable evils mentioned in the following words and an handmaid that is heir to her mistresse though thereby might be meant a maid-servant that is by her mistresse appointed after her death to inherit her goods for such indeed are many times insolent enough yet because she is mentioned in the last place as the most insufferable of all the four it is more probably thought that the wise man intends hereby either a hand-maid that is taken into her mistresses place her mistress being cast out of doors or at least neglected disregarded for such a one doth commonly grow so insolent injurious that neither children nor servants nor at last the husband himself are able to abide her or rather a hand-maid that after her mistresses death is married to her master so comes to possesse all that before her mistresse did enjoy that because children servants will scorn to be brought into subjection to such an one besides such wives raised so suddenly from a servile condition are usually wont to swell and grow proud nor are any commonly more costly more turbulent and imperious then they are Vers 24. There be four things which are little upon the earth but they are exceeding wise The drift of this passage may be not only to set forth the wonderfull power wisdome of God in the strange acts of wisdome that are done by these little creatures but also to teach us by them 1. that we ought not to be proud of our wisdome knowledge since even in many things of this nature we may find our selves out-stripped by the meanest of the creatures 2. that bodily strength tends not so much to the prospering of endeavours as wisdome doth and that therefore those that are weak ought not to be despised by others nor to be discouraged in themselves or under a pretence of feeblenesse to neglect any businesse that belongs to them Vers 25. The ants are a people not strong yet they prepare their meat in the summer In these creatures we are taught diligence and providence and that especially with respect to those things that concern life eternall But see the Note chap. 6.6 Vers 26. The conies are but a feeble folk yet make they their houses in the rocks In these we are taught 1. that the hardest things may be effected by constant labour 2. that wisdome should teach us as to provide betimes an habitation for our selves especially in heaven against the time we must leave the world so also to provide for the safety of our selves children to secure our selves as far as we are able against all wrong and injury that especially by making the Lord our rock of refuge Vers 27. The locusts have no king yet goe they forth all of them by bands To wit some going one way some another like so many severall squadrons or bands of an army And hereby men are taught that needfull and good things ought to be done though they be not enjoyned by authority that concord unanimity amongst men yea the association combination of men in lawfull things is very usefull and commendable Vers 28. The spider taketh hold with her hands c. To wit on the thrid she hath spun therewith she weaves her web builds her house and is in kings palaces which is noted to shew the art industry of this little creature in that she builds her house spreads her nets even in kings palaces though their rooms be often high lofty yet she makes a shift to get up to those roofs battlements there takes up her dwelling though their palaces are much frequented often swept cleansed yet will she find a time to build her house there And hereby men are taught either 1. not to shrink from doing what belongs to them to doe for fear of the greatest or 2. not to be discouraged with the difficulty of any undertaking that because by art industry any enterprize may be effected though never so many obstacles lye in the way or 3. to know that the meanest men may by diligence worthy enterprizes attain to highest places of honour according to that chap. 22.29 Seest thou a man diligent in his businesse he shall stand before kings c. Vers 29. There be three things which goe well yea four are comely in going These patterns of comelinesse in going are propounded to teach all sorts of people to walk orderly decently according as is seemly for men in their places that their deportment of themselves be with all gravity and comelinesse and that especially in regard of magnanimity as the following instances do import even that men should not dishonour themselves with any base cowardise but proceed on constantly couragiously in every enterprize they undertake But yet I conceive that this is principally propounded with respect to magistrates because the following instances do most fitly resemble them as we may see in the first mentioned vers 31. which is the lion that is usually tearmed the king of beasts and so in the rest Vers 31. A grey-hound c. Or rather A horse as it is in the margin of our Bibles for indeed there is no such statelinesse in the going of a grey-hound It is in the Hebrew girt in the loins which imports strength and agility and this agreeth to the horse as well as to the grey-hound But besides the warlike horse is fitter to be propounded as a pattern to men in high place with respect to whom especially as I have noted in the foregoing verse these examples of courage and statelinesse in the creatures are propounded And therefore likewise the next mentioned is an he-goat also that useth to goe stately before the flock leading them in the hardest and most troublesome waies and then in the close he addeth and a king against whom there is no rising up that is with whom none must compare for the statelinesse and majesty of his gate or rather a mighty and magnanimous king prosperous in his reign of uncontrollable power and against whom none have risen nor dare rise up therefore he goeth with the more state and courage Vers 32. If thou hast done foolishly in lifting up thy self c. That is If thou hast foolishly upon any occasion lifted up thy heart with pride or if through the lifting up of thy heart with pride thou hast any way behaved thy self foolishly or by any proud or contemptuous carriage of thy self or breaking forth in anger against others