man yet the wisedome of God they cannot search out But where saith he shall wisedome be found c. where by wisedome is meant the wisedome of God in his unsearchable waies as when he prospers the wicked and afflicts the righteous c. Vers 2. Iron is taken out of the earth or dust and brasse is molten out of the stone That is Iron is taken out of a brittle kind of earth wherewith it is mixed and brasse out of the stone wherewith it is as it were incorporated it is commonly called the Cadmian stone as being a hard masse like a stone and mingled with stone Vers 3. He setteth an end to darknesse c. Some understand this of Gods putting an end to the darknesse of the night by causing the light of the day to succeed in the room thereof and others understand it generally thus that man by the naturall wisedome that God hath given him discovers and finds out the most hidden and unknown things But the most Expositours hold that Job still proceeds to speak of that choice art of discovering and drawing forth the minerals that are in the bowels of the earth yea and perhaps in the sea also He setteth an end to darknesse It is spoken either of man to wit that men by going into those mines which they have digged deep in the earth with candles or torches in their hands do there discover those minerals which had from the creation lain hid there in darknesse or that by fetching them out thence they bring those treasures to light which had been alwaies before hidden in darknesse for though there be no expresse mention made of man in the foregoing verses yet because in that which he had said before concerning the taking of gold silver iron and brasse out of the earth his meaning was that those things were done by man therefore as in relation still to man by whom those things were done he adds these words also He setteth an end to darknesse Or else it is spoken of God to wit that He namely by man as his instrument and by the art and skill that he hath given to man putteth an end to darknesse that is as is before said by discovering to man and bringing forth to open view by the skill and industry of man those precious minerals that lay so low in the dark bowels of the earth that one would have thought it impossible they should ever have been discovered He putteth an end to darknesse and searcheth out all perfection that is by searching he finds out and brings to light all the perfection of nature or those things which are most precious and hardliest found man discovers perfectly The phrase may imply both the preciousnesse of those things that are found out and likewise the bringing of them to their full perfection and the drift of all is still to shew that all finite things man is able to comprehend only the wisedome of God is incomprehensible As for the following clause the stones of darknesse and the shadow of death thereby is meant either those gems and precious stones which are indeed of all other things most highly prized and therefore may be mentioned here as the perfection of nature or else any minerall stones yea and even those flints and rocky stones which they digge through that they may come at the mineralls all which may be called stones of darknesse and the shadow of death because they lye hid in the dark bowels of the earth where never light was seen and perhaps because those that descend into those dark and deadly vaults of the earth are exposed there to manifold dangers of death But what is meant by the darknesse of the shadow of death see more fully in the Note chap. 3.5 Vers 4. The floud breaketh forth from the inhabitant even the waters forgotten of the foot c. A very hard place this is and therefore Expositours differ much concerning the meaning of it But because the drift of the Chapter is clearly to shew that however man by the wisedome that God hath given him is able to find out many secret things and to effect matters of great wonder yet he is no way able to comprehend the unsearchable wisedome of God therefore there are only two Expositions which to me seem probable as being agreeable to the generall drift of Job in this place The first is that it is meant of mens finding out the way to turn the waters of rivers into other channels or of draining lands that are overflown and drowned with waters for by the floud that breaketh forth from the inhabitant is meant either the streams that break through or over the banks of the Sea or rivers and so overflow those grounds which were dry land good pasture or arable before and are said to break forth from the inhabitant because they break forth from the inhabitants that dwell on the banks of those rivers or notwithstanding all that the inhabitants can doe to damme them or keep them up and drown some adjoyning grounds where the foot of man never trod on water or where never man remember'd any such floud of waters before and are therefore tearmed waters forgotten of the foot and then the draining of these grounds by carrying these waters away in channels digged for that purpose is expressed in the following words they are dryed up they are gone away from men Or by the floud that breaketh forth from the inhabitant is meant that torrent of waters which breaketh forth from rivers or overfloweth grounds in those new channels which are made by the inhabitants thereabouts for the diverting of those rivers some other way or for the draining of those fenny grounds which waters are therefore called the waters forgotten of the foot because when they are thus carried some other way men walk dry-foot over those old channels where the rivers did formerly run or over those grounds that had been long drowned under water as if they had forgotten that ever there had been waters there and so the grounds are then made habitable dry and usefull for seed or pastorage from whence they had no benefit before which is intimated in the last words as a matter of wonder they are dryed up they are gone away from men The second Exposition is that here an instance is given of a wonderfull difficulty which those that work in mines underground do sometimes meet with which yet the wisedome of man finds a way to overcome to wit that when men are digging in those mines many fathom under ground a floud of waters sometimes breaks out upon those poor wretches that dwell there in those dark caves of the earth though they doe what they are able to prevent it even a floud of waters which the foot of man never waded nor came near and whereof they had not the least knowledge The floud breaketh out from the inhabitant even the waters forgotten of the foot but yet by the art and industry of man labouring day
his conception because it could not be then known that a man child was conceived but the night of his birth But there is no necessity that we should thus understand the words for as Esa 48.8 Thou wast called a transgressour from the womb is the same with Thou hast been a transgressour from the womb So here the night wherein it was said a man child is conceived is to be understood in the same sense as if he had said the night wherein a man child was conceived from this verse to the beginning of the 42 chapter in the originall the Penman of the holy Ghost hath expressed all that passed betwixt Iob and his friends c. in meeter Vers 4. Let that day be darknesse This may be understood figuratively let it be alwaies a sad and sorrowfull day but I rather conceive that it was meant properly let it be alwaies a pitchy dark day even as darknesse it self The like may be said also concerning the last clause of this verse neither let the light shine upon it Let not God regard it from above c. That is let not the Lord afford that day the light of the Sun from above nor other the influences of the heavens that we enjoy a succession of light and darknesse fruitfull times and seasons it is from Gods care and providence over the world and hence is that expression which Moses useth concerning the land of Canaan Deut. 11.12 The eyes of the Lord thy God are alwaies upon it from the beginning of the year even unto the end of the year So that when Iob wisheth that the Lord would not regard that day from above it is all one as if he had wished that God would not mind it nor yield it the least of those blessings which he affords to other daies Vers 5. Let darknesse and the shadow of death stain it c. That is a most extreme darknesse to wit first a darknesse like death that may be the very image and shadow of death or 2. a darknesse like that wherewith dead men are overwhelmed that lye buried in their graves or 3. a stifling killing darknesse such as where damps and thick vapours that are in deep pits that strike men suddenly dead or 4. a dismall horrible darknesse like enough to kill men with the very terrour of it for hereto hath that clause reference also in the end of the verse Let the blacknesse of the day terrifie it that is make it terrible to men All this may be comprehended under this phrase of the shadow of death and when Iob wished that such a darknesse might stain the day whereon he was born the ground of the expression is this that darknesse takes away the glory of a day and hides the beauty of all things whatsoever Vers 7. Lo let that night be solitary let no joyfull voice come therein That is whereas the night is usually the time of feasting dancing and all kind of jollity as at marriages and all other times of festivity and rejoycing whatsoever let it not be so on that unhappy night wherein I was conceived but quite contrary let it be solitary still and silent yea let the darknesse thereof be so terrible all the stars in heaven withdrawing their light that neither man nor beast may dare to stir or move either within dores or without Vers 8. Let them curse it that curse the day who are ready to raise up their mourning That is all that in the bitternesse of their sorrows are wont to curse the day as being weary both of life and light let them curse that night wherein I was conceived and boâ—n Some expositours understand this of fishermen and marriners and that because they read the last clause of this verse according to the translation which is set in the margin of our Bibles who are ready to raise up a Leviathan Such mens mouths are usually full of most fearfull execrations and curses and especially when they are imployed in taking whales that huge fish which is called a Leviathan chap. 41.1 And that because the fishing for the whale is a businesse of great charge and greater danger so that when they have seized upon one and are ready to raise him up if by any mishap they loose him again they are wont violently to break forth into all kind of fearfull imprecations against that unlucky and unfortunate day because great losses cause great passions specially in such ungodly wretches and therefore say they Iob here wisheth that these men might curse the night of his conception and to this we may adde too that some referre this to the cursing of those marriners who as they sail along lighting at unawares upon some place where they are ready to stirre or raise up a whale do thereupon seeing themselves in such imminent danger curse the day that they entred upon that voyage or that brought them within the reach of this sea-monster now ready to sink their vessell and drown them all Again others by Leviathan understand the Devil metaphorically so called to whom many authours in like manner apply that place Esa 27.1 In that day the Lord with his sore and great and strong sword shall punish Leviathan the piercing serpent even Leviathan that crooked serpent and so conceive these words to be meant of those furious men that in their passions are wont to wish the Devil might take either themselves or others that are the occasion of their misery Let them curse it that in the extremity of their impatience not only use to curse the day but also are ready ever and anon in their rage to raise up a Leviathan that is to call upon the Devil to take them But now if we read the words according as our Translatours have rendered it Let them curse it that curse the day who are ready to raise up their mourning There is another exposition may be given of these words which seems far more apt and easie to wit that whereas there were usually in those times certain persons both men and women that were hired to howle and lament at funeralls or any other times of great calamitie and dismall sorrow and that because they could doe it artificially they were trained up to it and had certain sad and dolefull ditties wherein they did in a solemn and passionate manner curse sometimes the day of those sad accidents sometimes those that were the occasion of it to which custome many places of Scripture clearly have reference as Amos 5.16 They shall call the husband-man to the mourning and such as are skilfull of lamentation to wailing And so again Ier. 9.17 2 Chron. 35.25 Mat. 9.23 Ezek. 30.2 Ioel 1.15 These now that were so ready and prepared at all times to raise up a mourning or to call their company together to mourn these I say Iob desires might be imployed to curse the night wherein he was conceived And happily some one ditty they might have fullest of bitter imprecations that was called a
am full of confusion that is the more I think of my estate the farther and farther am I still plunged in confusion being overwhelmed with distracted thoughts not knowing what to think of my condition nor wherewith to chear up my spirit therefore see thou mine affliction that is consider in what a sad and miserable condition I am and have compassion on me Vers 16. Thou huntest me as a fierce lyon c. Some Expositours conceive that it is himself that Iob compares to a lyon and so understand the words thus that as men hunt a fierce lyon that hath ranged up and down and done much mischief following him with all violence till they have at last taken him and slain him so the Lord dealt with him as if he had been some fierce proud wretch that had been mischievous to the place where he had lived God had hunted him wirh variety of plagues that he might destroy him much according to that which Iob had formerly said chap. 7.12 Am I a sea or a whale that thou settest a watch over me But others do better hold that it is the Lord whom Iob compares to a lyon thou huntest me as a fierce lyon that is thou as a fierce lyon before whom no beast can stand dost with all violence pursue me with thy judgements and by thy unresistable strength dost rend and tear me in pieces which indeed agrees with those expressions we find elsewhere concerning God Hos 5.14 I will be unto Ephraim as a lyon and as a young lyon to the house of Iudah I even I will tear and goe away c. and that of Hezekiah Esa 38.13 as a lyon so will he break all my bones And again thou shewest thy self marvellous upon me This may be understood thus that as formerly God had marvellously blessed Iob insomuch that he was the greatest of all the men of the East chap. 1.3 and for piety and grace there was none like him in the earth vers 8. so now again God did as marvellously punish him But the most ordinary exposition I conceive is the best to wit that as his sufferings were very great and bitter so they were successively renewed again and again upon him and this phrase thou shewest thy self marvellous upon me is used to imply either that the plagues were wonderfull that God had laid upon him insomuch that he was become a strange spectacle of misery to all that looked upon him and men therefore stood amazed to behold his condition and Gods dealing with him was as if God intended him for a president upon whom he would shew what he could doe and how many new strange waies God had to torture him or else that it was strange and marvellous that God who was so abundant in mercy and compassion should deal with him a man that feared God as if it were some prophane wretch that he had in hand However in those last words upon me there seems to be some emphasis and again thou shewest thy self marvellous upon me that is upon me that am in a manner half dead already Vers 17. Thou renewest thy witnesses against me c. That is thou dost continually come upon me with new plagues which are witnesses of thy displeasure and by mine uncomfortable friends are taken as evidences whereby thou bearest witnesse for them against me that thou dost esteem me no better then an hypocrite Changes and warre are against me That is changes of warre the meaning is that many and divers miseries and sorrows did continually assail him as in the warre severall troops and companies of souldiers do successively one after another renew and maintain the fight so it was with him whose troops of divers calamities did successively afflict him so that he was continually assaulted and had scarce any breathing time to rest himself Vers 18. O that I had given up the ghost and no eye had seen me Either he wisheth that he had died in the womb that so wasting there away he had never been born and then no eye had seen him which agrees with the foregoing words wherefore then hast thou brought me forth out of my mothers womb or else that he had died in the womb or so soon as he was born and so no eye had seen him alive or he should have been carried presently to his grave before there had scarce any notice been taken of him And indeed it may well be as some expositours conceive that in that clause that no eye had seen me he had respect to that great esteem amongst men which he had formerly enjoyed and so his meaning might be to imply that however in his former prosperity the eyes of men had been much upon him and he had been much observed and respected of all that knew him yet considering the grievous miseries he had since suffered it had been happy for him if no eye had ever seen him Vers 22. A land of darknesse without any order and where the light is as darknesse A description this is of the grave or the region of death and it is said to be without order because there are there no vicissitudes or distinctions of times persons c things disposed in order which is indeed the beauty of the land of the living no vicissitudes of day and night winter and summer joy and sorrow no distinction of ages or degrees the oldest do not go thither first and then the young the rich first and after them the poor and when they are there the bones and dust of Princes and beggars lie confusedly tumbled together without any difference As for the last clause where the light is as darknesse the meaning is only this that when the Sun shines brightest elsewhere there is nothing but pitchy darknesse there or that there is nothing there but darknesse if we can imagine any thing to have a shew of light in the grave that very light is as darknesse CHAP. XI Vers 1. THen answered Zophar c. The friends of Iob as became grave men took then turns in order and so spake to him one after another Zophar therefore having heard the severall answers which Iob had returned to Eliphaz and Bildad undertakes here in the third place to reproove and admonish him as the other two had done before him only indeed the heat of contention in these disputes as is usually encreasing by degrees Zophar is somewhat more sharp and bitter then the other two had been insomuch that he forbears not reproachfull and reviling language upbraiding him as a babler a lyar a mocker c. so highly he was offended with Iob even to passion to see that after he had been twice reprooved he should again break forth into the same impatient complaints that he had used at the first as we see he did in the latter end of the foregoing chapter wherefore then hast thou brought me forth out of the womb c. Vers 2. Should not the multitude of words be answered c. We may
his sorrows and paines were most exquisite like the paines of those that are tortured with the stone and by the pouring out his gall upon the ground they understand either that his extreme miseries made him pour forth the bitternesse of his spirit in bitter complaints or else that the wounds that God had given him were mortall and incurable But I conceive the drift of these words in generall was to imply the exquisite incredible and insupportable pains and sorrows he endured even in the inward parts of his body that his very bowels and vitall parts were wrackt and torn within him so that the torment he endured was insufferable and that without intermission or remission night or day Vers 14. He breaketh me with breach upon breach c. That is he heaps afflictions plagues and miseries upon me thick and three-fold as we use to say one in the neck of another which may be meant of those sad tydings that were brought to him chap. 1. one messenger coming in still with a fresh report of his losses before the other had well made an end of speaking or else of the griefs and diseases which did every day still encrease upon him and the ulcers that did continually break out a-fresh in his body As for the following clause he runneth upon me like a giant therein he seekes to imply how exceeding heavy Gods hand was upon him and with what fury and unresistable violence he proceeded against him Vers 15. I have sowed sackcloth upon my skin c. Some conceive that he saith of the sackcloth that he wore that it was sowed upon his skin because it did cleave to his ulcerous body as fast as if it had been sown to his skin but I conceive this phrase I have sowed sackcloth upon my skin intends no more but this that he had put on sackcloth sowed together next his skin which being full of boyles and sores whether scabbed or raw it must needs be very terrible to him and that hereby he seeks to set forth how he had humbled himself under the hand of God and that consequently he was not guilty of advancing himself against God as Eliphaz had covertly charged him making that the cause why God layed his hand so heavy upon the wicked man chap. 15.25 And to the same purpose also are the next words and defiled my horn in the dust for thereby is meant either that he had sprinkled dust upon his head concerning which custome see the Notes Iosh 7.6 or else rather that he was content laying by all the thoughts of his former greatnesse and pomp and glory to sit down in the dust that he might humble himself before the almighty for that the word horn is thus frequently used in the Scripture we may see in the Notes upon 1. Sam. 2.1 yea both these expressions concerning his sackcloth and his defiling his horn in the dust may be only used as figurative expressions to signifie that he had greatly abased and humbled himself even as those doe that cloth themselves with sackcloth and throw dust upon their heads And thus because men are wont the more to pity those that are in affliction when they see they are penitent and do melt and humble themselves under Gods hand he useth this as another argument to move his friends to pity him and doth covertly tax them of cruelty that could be so harsh to one whom they saw in so mournfull a manner humbling himself under the strokes of the Almighty Vers 16. My face is foul with weeping and on my eye-lids is the shadow of death By this shadow of death on his eyelids may be meant either that shadowy blacknesse or darknesse which will be on the eyelids of those whose eyes are sunk in their heads by grief or sicknesse as we see in the hollow eyeholes of dying men or of a dead mans scull in allusion whereto it may be called the shadow of death or else that darknesse and dimnesse of sight which is also usually the effect of some extreme grief or exceeding much weeping as we see in that complaint of the Church Lam. 2.11 Mine eyes do fail with tears for because such a mistynesse and dimnesse of sight doth usually come upon sick men when death approacheth even this also may be justly tearmed the shadow of death Vers 17. Not for any injustice in my hands also my prayer is pure Not as thinking himself free from all sins but only from that grosse wickednesse and secret hypocrisie wherewith his friends had charged him Iob here professeth his innocency in regard of his upright walking both towards God and towards man and consequently that he knew that Gods hand was not so heavy upon him in regard of any such wickednesse that he had committed 1. Towards man in the first clause Not for any injustice in my hands where by injustice is meant all oppression all fraudulent or unjust dealing whatsoever and it may well be that in clearing himself of this he had respect to that which Eliphaz had said chap. 15.34 The congregation of hypocrites shall be desolate and fire shall consume the tabernacles of bribery 2. Towards God in the second clause also my prayer is pure whereby he meant that he did sincerely worship God as God had appointed and that his prayers proceeded from a pure conscience and faith unfeigned wherein also he might have respect to that bitter charge of Eliphaz chap. 15.4 yea thou castest off fear and restrainest prayer before God And this he doth either thereby to move his friends to pity him for when righteous men suffer much that have not deserved it by any wickednesse of theirs all men are the readier to commiserate their sufferings or else to disprove all that Eliphaz had said concerning the Lords punishing wicked men only as is noted before vers 7. Vers 18. O earth cover not thou my bloud and let my cry have no place A Poeticall and patheticall expression this is and Expositours differ much in their judgement concerning the meaning of it Some take it to be an imprecation wherein he wisheth that his body might lye unburied after he was dead if that were not true which he had said concerning his innocency and others take it as an earnest asseveration that he desired not to die as the bruit beasts do which through guilt of conscience all hypocrites must needs desire whose bodies when they dye are covered in the earth there to rot and consume and never to rise again but that he certainly expected and earnestly desired the Resurrection of his body when he knew he should appear before God and his innocency should be cleared But I see not how according to either of these expositions there can be a good sense given of the last clause and let my cry have no place But two other Expositions there are given of these words which seem to me far the most pobable The first is that Iob doth herein professe his desire that his
with themselves should rot and consume away their great wealth being no way sufficient to secure them Yet some would have it to be understood thus that the glory they had gotten from their stately dwellings should consume away or that whilst they consume in the grave their very dwellings by degrees do lose their names But the first exposition is the best Vers 15. But God will redeem my soul from the power of the grave c. As if he had said Though riches cannot redeem the rich yet God will redeem me from the power of death and from the grave see the Note Psal 16.10 for he shall receive me that is of his own free grace he will receive me to himself my soul at my death my body at the resurrection And thus David applyeth that to himself which in the foregoing verse he had affirmed of the righteous in generall and the upright shall have dominion over them in the morning Vers 16. Be not thou afraid when one is made rich c. That is Be not dismayed nor overcome with fear because of the power which such have to oppresse the righteous or Be not dejected nor discouraged as fearing whether God doth not favour such rather then thy self because God prospers them whilst thou art afflicted Vers 17. For when he dyeth he shall carry nothing away c. And therefore 1. such a one is no way to be envied since his blisse and life do perish together and 2. there will be no longer any cause to fear them because they will not in another world have any power to hurt as here they had Vers 18. Though whilst he lived he blessed his soul c. To wit in that 1. he applauded himself for his happinesse in his wealth and outward greatnesse 2. he flattered himself with vain conceits of Gods savour and that he should still continue in his prosperous estate and gave himself all the content and delight he could in the enjoyment of his plenty and men will praise thee when thou doest well to thy self that is though others also extoll thy blisse and flattering thee do uphold thee in this folly and confirm thee in these vain conceits when thou makest much of and pamperest thy self But now all this is supposed to be whiles he lived implying that when death came that would soon confute all these vain conceits of the rich man and that then his flatterers would praise him no longer Vers 19. He shall go to the generation of his fathers c. That is He shall be gathered to the grave and Hell whether his wicked progenitours are gone before him they shall never see light that is they shall never more see the light of the living here nor shall ever see the joys and life eternall of the Saints in heaven but shall remain for ever in outer darknesse Vers 20. Man that is in honour and understandeth not is like the beasts that perish To wit both in life and death see the Note above vers 12. PSALM L. The Title A Psalm of Asaph Or for Asaph for he was one of Davids chief Musicians see the Notes 1 Chron. 25.1 2 and withall a prophet and composer of Psalms as is evident 2 Chr. 29.30 of which see the Note Ps 1.1 Vers 1. The mighty God even the Lord hath spoken c. The scope of this Psalm was to inform the Israelites of old and in them all mankind how God required his people to serve and honour him to wit that he regarded not the outward ceremoniall service which himself had appointed unlesse it were accompanied with that spirituall service of faith and new obedience which was signified thereby and so thereby to reprove that grosse and destructive conceit which prevailed so much in all ages amongst the Jews that God would be pleased with his outward ceremoniall service without the other of obedience to his morall law all which is evident by that passage wherewith the prophet doth close this Psalm vers 23. whoso offereth praise glorifyeth me and to him that ordereth his conversation aright will I shew the salvation of God Now to this end in the beginning of this Psalm the prophet as it were in the person of a Crier or Herald sent from God doth proclaim and make known that God whom for their greater terrour herein he tearms The mighty God would enter into a controversy with his own people about this and not only plead this cause against them but also as a judge from his tribunall pronounce sentence against them and punish them even before all the world for this their grosse hypocrisy The mighty God even the Lord hath spoken that is he hath determined and made known to wit that which follows vers 7 c. that he would give sentence in this controversy and judge his people for thinking to please him with the outward pomp only of externall rites and sacrifices Hear O my people and I will speak c. and so this may have reference to the Lords making known his mind herein by the Psalmist that so what he delivers here might be received as an oracle from heaven the Lord hath spoken to wit by me his messenger and called the earth from the rising of the Sun unto the going down thereof that is all the inhabitants of the earth or all the creatures on the earth to wit to be witnesses of this solemn judgement which is added to shew the weightiness of the cause wherein God intended to give sentence and for the greater confusion of his people as implying that God would discover their hypocrisy before all the world The expression used is much like those Deut. 4.26 and 32.1 Give ear O ye heavens and I will speak c. concerning which see the Notes there I know that some Expositours take this to be a prediction of the last judgement and very many have taken it as a prophesy of the abrogation of the ceremoniall law by Christ The mighty God even the Lord hath spoken that is Christ hath spoken by the word of the Gospel and called the earth from the rising of the Sun c. that is hath invited all mankind to the faith and obedience of that word of salvation But I take the former exposition to be clearly the best namely that the words contain rather an expostulation with the people of God in those times about the worship of God then enjoyned then a prophesy of the future kingdome of Christ Because the most wicked amongst them were so prone to think that they had done as much as needed to be done if they had observed the rites of the ceremoniall law he not only tels them that these without faith purity of heart were nothing worth but also assures them that God would judge them for this and would discover their hypocrisy before all the world Vers 2. Out of Sion the perfection of beauty God hath shined They that apply this 1st part of the Psalm to the 1st or
life But by right here I conceive is not meant that which is delightfull desirable but that which is blamelesse just And though there be no evil way wherein wicked men are not wont upon some pretence or other to flatter themselves according to that chap. 12.15 The way of a fool is right in his own eyes yet because there are some grosse waies of wickednesse which are so directly against the very light of nature that the worst of men cannot but judge them to be evil therefore I rather think that Solomons aim here is to shew that there are some waies which though they be contrary to the will of God therefore hatefull in his sight yet men are apt to think that they are just right and pleasing to God and that either because they have some appearance of goodnesse in them as it is in will-worships and insurrections against a lawfull magistrate abusing his power opposing the true religion many such like waies or because the gain pleasure they may find in those waies haply the great successe which God may give them therein doth many times bribe their judgements and makes them call evil good and darknesse light But the end thereof are the waies of death that is in the conclusion if they persevere therein to the end they will be found to be waies that do certainly bring men to eternall death and destruction And besides in that it is said that the end of this way which seemeth right to a man is not the way but the wayes of death this also may be hinted to us that one such evil way of errour and sin doth usually lead men into many more till at last it brings them to eternall destruction Vers 13. Even in laughter the heart is sorrowfull and the end of that mirth is heavinesse Because excessive laughter doth naturally cause pain in the body and maketh the heart to be afterwards the heavier therefore some Expositours conceive that Solomon doth in these words allude hereto But that which this Proverb seems to hold forth to us may be 1. that as in outward prosperity there is usualy somewhat of affliction that goeth along with it and accordingly with all naturall joyes there is still some mixture of sorrow even as there is still some leâ—s in the sweetest wines so likewise great prosperity is usually followed with some great affliction and so great joys do usually end in great sorrows 2. that when men do counterfeit mirth labour to drive sorrow from their hearts it will not be there will be still some secret gripings of grief even in their laughter at last their sorrow will return upon them again and so that mirth will end in heavinesse and 3. that it is thus especially with wicked men whose mirth is usually mingled with terrours and tortures of conscience and at last is followed with Gods wrath and vengeance and then their sorrow is pure sorrow without any allay of hope or comfort And the drift of noting all this here is to teach us rather to seek after those joyes that are solid and permanent and that will chear up the heart even in outward distresses Vers 14. The backslider in heart c. That is The man that turns away his heart from God his waies and groweth dayly worse and worse or rather The man that falls away from those waies of holinesse and righteousnesse wherein he walked for a time not slipping back only through infirmity in some particular actions but having his heart wholly estranged from God shall be filled with his own waies that is he that hath so soon his fill of goodnesse shall at last have his fill of wickednesse to wit in the punishments of it see the Note chap. 1.31 and a good man shall be satisfied from himself that is from his own comforts that he feels within himself or from his own works which God will abundantly reward especially in heaven where he shall be able to desire no more then he shall have Vers 15. The simple c. See the Note Chap. 1.4 believeth every word to wit every false report and flattery every fair plea of deceivers and so is easily deceived and drawn into evil but the prudent man looketh well to his going that is he will not take things upon trust and so will not be drawn to do any thing but what upon due consideration he finds he may lawfully safely doe see the Note above vers 8. It is indeed said 1 Cor. 13.7 that charity believeth all things but the meaning of that is only that charity teacheth men not to be causelesly suspicious but to interpret all things to the best unlesse there be apparent reason to the contrary and there is a great deal of difference betwixt this goodnesse of charity and the lightnesse of credulity Vers 16. A wise man feareth and departeth from evil c. That is when such a man seeth Gods judgments executed upon men or foreseeth any evil approaching whether it be by the warning that is before-hand given him or otherwise he will be afraid and so wisely decline the evil feared or rather he will be afraid of Gods displeasure and the punishment whereof he apprehends himself in danger so will forsake his sins as the cause of those evils but the fool rageth and is confident that is he rageth against those that reprove him and tell him of the evil that is coming upon him or like a mad man he breaks out into all manner of outrageous wickednesse furiously proceeds from sin to sin and so rusheth upoâ— the pikes of Gods displeasure being as the Apostle Jude speaks vers 13. as raging waves of the sea foaming out their own shame and yet is confident that all shall be well with him Vers 17. He that is soon angry dealeth foolishly c. That is he usually speaketh and doeth many absurd things many things that are hurtfull to himself and hereby he maketh himself a laughing-stock to men yea such a man for his folly is rather to be pitied then hated and a man of wicked devices is hated that is he that concealeth his anger carrying all fair outwardly but inwardly plotting revenge severall waies is usually hated as a mischievous person The still malicious man is far worse then the man that is hasty of spirit Vers 18. The simple inherit folly c. The grounds of this expression may be these 1. that the folly of simple wicked men is bred and born with them it descends to them as an inheritance by naturall generation from the loins of their parents 2. that it is proper and naturall to them in all things to behave themselves foolishly there is nothing so foolish ridiculous but they will embrace it nor so absurd and wicked but they will doe it though they pretend to seek after knowledge yet it will not be though they be ever learning yet they will never come to the knowledge
be rich see the Note chap. 20.21 or of those that rashly doe what ever comes into their minds without any counsell or deliberation about it must needs bring them to poverty Vers 6. The getting of treasures by a lying tongue is a vanity tossed to and fro c. That is Treasures gotten by a lying tongue are a vain thing they no way do good either to them or theirs nor ever continue with them but are like dust or chaff or smoke that is scattered by the wind this way and that till it be brought to nothing see the Notes chap. 10.2 and 13.11 of them that seek death to wit both temporall and eternall Vers 7. The robbery of the wicked shall destroy them c. It is in the Hebrew shall saw them or dwell with them whereby is meant that their punishments should be both terrible and continuall terrible not only because of the severity of Gods judgements but also because terrours of conscience should as it were saw and tear and grate their spirits and continuall because though their wealth gotten by robbery continued not with them yet the guilt punishment of their sin should keep fast hold of them and abide with them because they refuse to doe judgement to wit in the seat of justice and if this be taken so then the robbery of the wicked in the foregoing clause is the oppression of unjust judges who are indeed the great robbers or because they will not doe that which is just and right they sin not therein through ignorance and infirmity but wittingly and willingly and being reproved they will not give it over Vers 8. The way of man is froward c. That is The way of man in his naturall estate being left unto himself is crooked sinfull see the Notes chap. 3.32 2 Sam. 22.27 and Job 5.13 and strange that is contrary to all right reason and no way agreeable to the word of God strange from what it was in the state of innocency or what it should be Or it may be said to be strange because in chusing such waies men chuse darknesse rather then light and death rather then life eternall Vers 9. It is better to dwell in a corner of the house-top c. That is It is better to sit moping all alone upon the top of an house see the Note Deut. 22.8 where a man must needs be exposed to all injuries of the weather heat and cold wind and rain thunder and lightening yea upon the battlements there or to be penned up in some narrow corner there so that he can no way stir to avoid the inconveniencies above-said then with a brawling woman in a wide house or as it is in the Hebrew a house of society that is in a fair goodly house and where there is a great deal of company to wit because though that be comfortable in it self yet it is to such a woman an occasion of the more brawling So that Solomons aim herein might be to shew that a brawling wife doth so overturn the end of marriage that whereas God said at first It is not good for man to be alone Gen. 2.18 yet indeed it is better for a man to live alone then to have such a wife Yea and some conceive that hereby also is implyed that though a man gets a wife that brings him a stately house and land for her portion or such an estate as that thereby he is enabled to live in a fair and spacious house yet he had better be without it if she proves a brawling and contentious woman Vers 10. The soul of the wicked desireth evil c. That is he sinneth not ignorantly and through infirmity but wittingly and advisedly all his delight desire is to doe evil Now if we thus understand this clause then the meaning of the next clause may be this his neighbour findeth no favour in his eyes that is though his acquaintance and friends disswade him from his wicked courses he will not mind or regard them but will rather mischief them then be hindered by them But I rather conceive that the first clause is to be understood of the wicked mans desiring to doe mischief And so I take the drift of the whole Proverb to be this that the wicked man is out of envy or malice wholly and only bent to desire the hurt of men or to endeavour to doe mischief to men insomuch that he will not shew any mercy or kindnesse to his nearest friends and acquaintances when they stand in need of it or that he is so set upon mischief that he will not spare his nearest relations or that his neighbour though he carrieth himself never so kindly or friendly to him shall yet find no favour in his eyes Vers 11. When the scorner is punished the simple is made wise c. See the Note chap. 19.25 Vers 12. The righteous man wisely considereth the house of the wicked c. This may be understood many severall waies As 1. that he considereth in what danger the wicked man is together with his family and posterity how he may reclaim them from their evil waies and then the next clause but God overthroweth the wicked for their wickednesse implyeth that all the endeavours of the righteous man to reclaim them doe no good and that therefore God at last doth utterly destroy them Or 2. that he marks and observes their horrible wickednesse and how many are corrupted thereby and so is carefull to keep himself from being defiled by them or having any communion with them but then the wicked that mind no such thing but run on desperately in their wicked waies God doth overthrow Or 3. that observing how exceedingly they prosper he considers why this should be and concluding that hereby God hardens them in their sins that they have their portion in this life and that surely God will destroy them c. this keeps him from being offended and the wicked indeed are at length destroyed according to his expectation Or 4. that he observes and seriously layes to heart the fearfull judgements that God at last brings upon the families of the wicked and thereby becomes very carefull to avoid their wicked waies and thus the judgements upon wicked men doe much good to the righteous whilest the wicked themselves reap no good by them and so are at last utterly destroyed Vers 14. A gift in secret pacifyeth anger c. That is say some it cools the zeal of a judge when he is severely bent to cut off an offender or generally it appeaseth the anger of those that were before highly offended and that because as gifts are very pleasing to men so they also testify the submission of the party that gives them and being closely given that takes away the shame of open receiving Some apply this also to alms given secretly so that a mans left hand knoweth not what his right hand doeth Matth. 6.3 that they tend to the appeasing of Gods
of my cause yet more exactly Vers 30. Is there iniquity in my tongue cannot my tast discern perverse things That is do I or have I spoken that which is unjust am I not able to judge what is true and what is false what is just and what is unjust or observing what I shall farther now say you shall find that I will not utter any thing false or unjust and that I am able to judge of things and that I have not spoken a misse in defending my innocency as you think I have done CHAP. VII Vers 1. IS there not an appointed time to man upon earth c. Some read the first clause of this verse Is there not a warfare to man upon earth and accordingly conceive that mans life is by Iob here compared to a warfare both because as souldiers are continually exposed to variety of dangers and all kind of hard labour and sorrows hunger and thirst and heat and cold and watching and wearisome travels c. So is man in this life subject to all kind of miseries and likewise as souldiers are hired but for a time and then receive their pay and at length are discharged so is it with men there is a time to wit the hour of death when they are discharged from all the miseries of this life But the best translation I conceive is that in our Text Is there not an appointed time to man upon earth for that best agreeth with the second clause are not his daies also like the daies of an hireling However the meaning of the words is evident for Iob here returns as he had desired his friends they might do vers 29. of the former chapter to a review of his estate and undertakes to make it manifest to them that it was not such an heinous offence as they would make it that he had wished for death and desired that God would cut him off considering the grievous misery that he endured to which end in the first place he here wisheth them to consider that there is an appointed time for man upon earth and that his daies also are like the daies of an hireling that is as the hired servant is hired but for a certain time and so though he endures much hard labour during the time of his service yet that time being run out then there is an end and he takes his rest so is it with man God hath allotted him a set time for his daies upon earth which are indeed few and full of labour and sorrow like the daies of an hireling but then death brings rest so from thence afterwards concluding that it was no more strange that he should desire death especially if the unusuall miseries that he underwent were all weighed then that an hireling should desire an end of his hard service c. Vers 2. As a servant earnestly desireth the shadow That is the night and indeed as in all places the rest and cool of the night is most welcome to the weary labourer so especially in those hot countries where they must needs by day be scorched with the scalding heat of the Sun Vers 3. So am I made to possesse moneths of vanity c. That is in such a sad and wearisome condition panting and longing after some ease and rest do I spend my daies only it is worse with me then it is with the servant and hireling for he when he hath wrought all day receives his wages at night and then can lie down quietly and take his rest but I am in misery whole moneths together and when the night comes that is as laborious and troublesome to me as the day is and that is all the wages and the reward I have for the misery I undergoe and therefore well may I desire the shadow of death as the labouring servant doth the shadow of the night as knowing in this life rest I shall find none By moneths of vanity are meant moneths of restlesse misery wherein he enjoyed no comfort nothing of the good and rest he expected but mere vanity and vexation of spirit and when he saith he was made to possesse these moneths of vanity his meaning is that these sad times and sore afflictions were certainly and unavoidably imposed upon him by the hand of God and lay upon him continually without intermission in which regard he had cause enough to desire he might die and be rid of these miseries Vers 5. My flesh is clothed with worms and clods of dust c. This he mentioned to shew the strangenesse of his misery and so why he thought the time of his life so tedious and irksome to wit that his flesh was clothed that is covered all over from head to foot as with a garment with worms and clods of dust where by worms are meant either lice or very worms which do sometimes breed in the corruption that distils out of sores and ulcers when they are not constantly washed and kept clean and by clods of dust are meant either the very clods of dust which whilst he lay tumbling on the ground did cleave to his ulcerous body or rather the very dry scabs of his sores which were like clods of dust or the scurf wherewith when he had clawed his scabs his flesh was overspread and that his skin was broken to wit chapped with extreme drynesse or broken with ulcers and so with the filth and corrupt matter that issued thence very loathsome Vers 6. My daies are swifter then a weavers shuttle and are spent without hope That is my life is suddenly spent in a manner and gone without hope of recovery And this Iob adds to prevent an objection which his friends had indeed harped upon chap. 5.18 c. to wit that if he would repent and turn to God as he ought to doe God would put an end to all his miseries and prolong his daies No saith he there is no hope of that I may plainly see that my end is at hand and why should I then wish for any thing but the hastening of my death to put an end to my miseries Vers 7. O remember that my life is wind Iob having as he thought cleared it sufficiently that a man in misery might as well long for death and desire it as the hireling may desire the night for rest c. especially being in such a condition as he was without hope of seeing any other end of his misery but only death he turns here his speech to God and desires him to remember that his life was but a blast of wind that is suddenly gone without hope of recovery as the Psalmist also expresseth it Psal 78.39 he remembred that they were but flesh a wind that passeth away and cometh not again intending thereby that his desire was that since he was in such a hopelesse condition the Lord would therefore not let his hand be so heavy upon him but suddenly cut him off and so put a period to his sorrows Mine eye shall no
a hand of God herein it is by the decree and appointment and providence of God that the one attempts to deceive and that the other is deceived by him At this and such like truths naturally men are ready to startle questioning how it can stand with the justice and holinesse of God that he should have any hand in the ordering of such things as this and yet we see the Scripture doth often expressely affirm it as Ezek. 14.9 If the prophet be deceived when he hath spoken a thing I the Lord have deceived that prophet and 2 Thess 2.11 God shall send them strong delusion that they should believe a lie To prevent therefore mens cavilling at such truths as this this clause is here prefixed again with him is strength and wisedome intimating that even these things could not be done without the concurrence of Gods almighty and all-ruling power and that all that he doth he doth with great wisedome though we cannot comprehend how it should be Vers 17. He leadeth counsellers away spoyled and maketh the judges fools The meaning of these words is plainly this that God many times makes fools of the wisest of men such as are counsellers and judges who are usually esteemed the great Oracles of wisedome in the severall places and times wherein they live according to that prayer of David when he heard that Ahithophel that great Politician sided with his son Absalom 2 Sam. 15.31 O Lord I pray thee turn the counsell of Ahithophel into foolishnesse to wit either by a reall depriving them of their wisedome and understanding and in that sense some Expositours conceive that they are here said to be spoyled that is stripped of those abilities of mind which formerly they had or else by infatuating them so that they speak and doe those things which one would think none but fools or mad men should speak or doe or else by crossing them so in all their subtile plots and devices that all their wisedome prooves no better then folly indeed thus some understand the word spoyled in the first clause namely that he causeth counsellers notwithstanding their great wisedome to be carried into captivity spoyled and stripped of all their riches and dignity and power whence it is that the vanquishing and captivity of Egypt is expressed thus Esa 19.11 13. Surely the Princes of Zoan are fools the counsell of the wise counsellers of Pharaoh is become bruitish However because God is manifested by his vanquishing and ruining the great Politicians of the world especially when they proudly opposed him and his kingdome it may well be said that he leads them away spoyled as Princes are wont to doe those they have vanquished in a way of tryumph Vers 18. He loseth the bond of kings and girdeth their loins with a girdle Three severall wayes this may be understood to wit 1. That when kings are in bonds the Lord many times freeth them from their captivity and bondage as he did Manasseh 2 Chron. 33.13 and restores them to the Regall dignity again for the girdle about the loines is sometimes mentioned in the Scripture as an ornament of princes and therefore in allusion thereto it is said of Christ Isa 11.5 Righteousnesse shall be the girdle of his loins and faithfulnesse the girdle of his reins See Ier. 13.1 c. or 2. That he many times degradeth kings and deposeth them from the Regall state for by the bond of kings may be meant the Regall or military Belt wherewith they are girded and so the loosing thereof may well signifie their being deprived of their Sovereignty and that they are brought to the mean condition of other ordinary men he girdeth their loins with a girdle or 3. which I like the best that he often sets subjects free from the bondage of kings for by the bond of kings may be meant that authority and power whereby the people are held as bond-slaves in subjection to them and then bringeth those kings to be themselves in a very low and mean yea a servile and captivated condition for because in the Eastern countries where they wore long garments in all preparations for travell or labour they used to gird themselves therefore girding with a girdle is often mentioned in the Scripture as the posture and habit of servants according to that of the Lord to his servant Luke 17.8 Make ready wherewith I may sup and gird thy self and serve me and so also Luk. 12.37 Vers 20. He remooveth away the speech of the trusty By the trusty understand men of sure credit men of such sufficiency and faithfulnesse for instruction or advice that princes and others may safely rest and rely upon them men actually trusted or worthy to be trusted with publick affairs and it is said that God remooveth away the speech of such trusty men either when he takes away such men and perhaps sends in their room either flatterers or fools according to that Isa 3.1 2 3. For behold the Lord the Lord of hosts doth take away from Ierusalem and from Iudah The judge and the prophet and the prudent and the ancient c. or else when such as were trusty before become weak or faithlesse and so are unable to instruct or advise or else teach falsehoods or give ill counsell or when he causeth men not to give any credit to their advice which he often doth in a way of punishment for the sins of a people Vers 21. He poureth contempt upon Princes and weakneth the strength of the mighty To wit either by depriving them of their strength or by crossing them so in all their enterprises that they are as men that have no power to effect any thing they go about This last clause is in the Originall and looseth the girdle of the strong for because girding causeth strength and men are the more steady and nimble when their armour or garments are girt close about them especially in those countries where they wore long garments hence this phrase of loosening the girdle of the strong is used for making the strong weak or opposing them so that they are not able to doe what they endeavour but are as men that are clogged and hampered with their long loose garments Vers 22. He discovereth deep things out of darknesse and bringeth out to light the shadow of death Some referre this to Gods revealing to his prophets the interpretation of dreams and visions and discovering things that should long after come to passe others to his bringing to light the most hidden things which seemed to be buried in perpetuall darknesse such as are the secret plots and conspiracies of enemies which may also be called the shadow of death because the dangers thereof are terrible and horrible as death yea some referre it to Gods rending asunder the earth with earth-quakes whereby those inward depths of the earth are discovered which otherwise would never have been seen But doubtlesse the meaning of the words is generall to wit that there is nothing so
thus saith the Lord Execute judgement in the morning c. And the second is That the morning light causeth wicked men that hate the light to hide themselves and so they are as it were shaken from the face of the earth being driven into their dens of darknesse Vers 14. It is turned as clay to the seal c. That is The earth is turned as clay to the seal and two wayes this may be understood to wit first that whereas the earth in the dark night seems as a lump of clay that hath neither form nor figure so soon as the morning light ariseth it puts on a new face and appears like the potters clay that is wrought into severall fashions and adorned with severall figures and colours and accordingly the following words and they stand as a garment must also be understood to wit that the plants trees and other things upon the earth are as a curious neat glorious garment of divers colours wherewith it is clothed Or secondly of the mutability of the earth and all things therein to wit that as the clay when it is soft may be turned into divers shapes and figures so it is with the earth not only in regard of other things but also in regard of men the inhabitants thereof especially wicked men one generation passeth away and another comes in the room of them and they stand as a garment in that regard that is now on then off ever and anon altered and changed now fresh and within a while thrid-bare torn and worn out as the Psalmist also expresseth it Psal 102.26 they shall wax old like a garment as a vesture shalt thou change them and they shall be changed Vers 15. And from the wicked their light is withholden c. This may be meant either of wicked mens flying into dark places their guilty consciences driving them thereto that they may not be discovered and punished or else of their being cut off and destroyed whereby they are deprived not only of beholding the light of the Sun but also of the light of life and of all their prosperity here even of all that was pleasant and delightfull to them See the Note chap. 18.5 As for the next clause and the high arm shall be broken thereby is meant also either that when they hid themselves in dark corners they should not then be able to doe the mischief that formerly they did for in these words the high arm he seems to allude to mens lifting up their arm on high when they mean to strike or else that being destroyed there shall then be an end of all their great power and tyranny over others Now this may be added either first to shew the instability of wicked men as in relation to that which was said in the foregoing verse or secondly to prevent that objection why God should give light to the wicked as well as to the righteous or thirdly in reference to that which went before verse 12. Hast thou commanded the morning since thy dayes c. and so the meaning of this and the foregoing verses should be as if God had said When the wicked were to be punished were you able to hasten the morning light that this might be done Vers 16. Hast thou enter'd into the springs of the sea or hast thou walked in the search of the depth To wit that thou shouldest know the exact depth of the sea or how the waters spring up there or what variety of fishes and other creatures there are therein Vers 17. Have the gates of death been opened unto thee or hast thou seen the doores of the shadow of death Concerning the shadow of death see the Note chap. 3.5 Some understand this of the depth of the sea and make this to be only a different expression of what he had said before in the former verse Others understand it of the abysse of the earth as if he had said Wert thou ever in the bottome of the sea or beneath in the bowels of the earth for this they say is tearmed death and the shadow of death because the dead are buried there and to intimate that it is as impossible that a living man should come thither as that he should be at the same time both dead and alive But the words may be also understood of the different wayes of mens dying and the condition men are in after death Have the gates of death been opened unto thee c. that is Are all the wayes to death known to theâ— and in thy power Hast thou been in hell or dost thou know in what estate all that are dead are Vers 18. Hast thou perceived the breadth of the earth c. That is Hast thou travelled all over the earth and so hast observed every countrey as thou wentest along and dost exactly know the full breadth of the earth Declare if thou knowest it all that is all the earth if thou hast seen and knowest it all declare this which I now demand of thee or all that I have asked thee as if he should have said You boasted that if I questioned you would answer me now then answer all that I have asked thee if thou knowest it all Vers 19. Where is the way where light dwelleth and as for darknesse where is the place thereof This may be added as in relation to the foregoing verse as if it had been expressed thus If thou knowest all the earth as having travelled all over it from the Sun-rising to the Sun-setting tell me then I pray where the place of residence is where the light dwelleth and so likewise concerning darknesse And this some would have to be meant of those places where it is day and night a long time together whether he knew those places where the light and darknesse stayed so long as indeed there are some places where it is day for six moneths together and then night as long But I rather conceive that the Lord here enquires of Job whether he knew exactly at what points of the heaven the Sun was to rise and set at the severall seasons of the year or rather whether the light or darknesse went when they went from their hemisphere intimating that he was never able to ascend up into the heavens that he should exactly know the manner how and the reason why God had ordered the severall seasons of light and darknesse all the world over Vers 20. That thou shouldest take it to or at the bound thereof and that thou shouldest know the paths to the house thereof That is that thou shouldest find them whether light or darknesse where they are or that thou shouldest appoint them their bounds or limits whence they should rise which way they should spread and whether they should goe or that when thou seest them spread so far abroad in the air and wander as it were so far from their home thou shouldest take them and carry them back to their place and so direct them in their way
through deep mire brambles and briars or over craggy or any other wayes that must needs be hard and troublesome for them to goe in Vers 4. Yea though I walk through the valley of the shadow of death c. As if he had said through the deepest shadow of death see the Note Job 3.5 I will fear no evil His meaning is that though he should fall into the most desperate and deadly dangers as a sheep that wandring falls into the paws of a lion yet he would not cast off his confidence in God For he doth not intend by these words that he should be void of all fear but that his faith in Gods providence should over-master his fear For thou art with me to wit as a shepheard that stands watching over his sheep thy rod and thy staffe they comfort me Some distinguish here betwixt the rod and the staffe by the staffe they say is meant the shepheards hook and by the rod a little wand which they say shepheards also used to beat in the sheep when they went astray from the flock to keep them up close together and to hasten them forward when they lagge behind and some that it is the shepheards hook that is here called both a rod and a staffe However doubtlesse the meaning of these words is that considering that God as a carefull shepheard did watch over him he was thereby comforted in his greatest perils yet withall by his rod and staffe may be meant 1. his Providence in guiding and preserving him 2. his word and spirit directing him in all his waies and his rod of correction which may also properly enough be said to comfort him as being an evidence of Gods fatherly care over him Vers 5. Thou preparest a table before me in the presence of mine enemies c. As if he should have said to their grief and vexation they being no way able to hinder it as it is expressed Psal 112.10 The wicked shall see it and be grieved he shall gnash with his teeth and melt away Some think that this expression is used also in allusion to the custome of Princes that used to have those they had taken captives stand by when they were feasting as by way of insulting over them as we see in Adonibezek and Samson but Davids meeknesse and piety make it improbable that he ever used to doe this As for those words Thou preparest a table before me he alludes therein to the royall plenty he dayly enjoyed comparing the liberall provision that God afforded him to a plenteous feast for which great preparations are made beforehand and which is spread on a table and set out in the most curious manner and to the same purpose is that which follows thou anointest my head with oyl my cup runneth over for though some understand this anointing his head of his anointing to be king of Israel yet it is far more probable that this expression is used in reference to the custome of feasting in those times when they used to welcome their guests with pouring forth sweet precious oyles upon their heads whence Amos speaking of feasting saith Amos 6.6 that they did drink wine in bowls and anoint themselves with the chief ointments and Christ said to the Pharisee that had feasted him mine head with oyl thou didst not anoint and so likewise that my cup runneth over is in reference to the custome at feasts of assigning to every guest his severall portion see the Note Psal 11.6 So that the summe of the words is an acknowledgement that God had afforded him plenty of all things not only for necessity but also for delight Nor can it be denyed but that it may be extended also to Gods feasting his soul with those spirituall dainties of the Word and Sacraments and to Gods chearing of his soul with the comforts of his spirit called the oyl of gladnesse Psal 45.7 Vers 6. Surely goodnesse and mercy shall follow me all the dayes of my life c. By goodnesse and mercy may be meant not only the grace and favour of God but also the effects thereof in a gracious supply of what was truly good for him for of this he might be sure that God would never fail him and the expression is very emphaticall when he saith goodnesse and mercy shall follow me for it doth not only imply the continuance of Gods goodnesse to him but also Gods readinesse to shew him favour whilst other men pursue and follow after happinesse happinesse doth pursue and follow the servants of God they do not with so much earnestnesse seek a blessing from God as God seeks to blesse them As for the following words and I will dwell in the house of the Lord for ever either it is a resolution that he would to his lives end worship and praise him in his Sanctuary implying that in this he rejoyced more then in the abundance of earthly blessings that God had given him or else it is a profession of his assured hope that he should constantly abide in the Church here and for ever in heaven PSALM XXIV Vers 1. THe Earth is the Lords and the fulnesse thereof c. By the fulnesse thereof is meant all the creatures that are on the earth but principally the nations that dwell therein as is expressed in the following clause the world and they that dwell therein Now this is prefixed that hereupon he might adde and that by way of admiring the goodnesse of God to his Israel that though the whole world and all the inhabitants thereof were the Lords yet all the world was not his as Israel was though the whole Universe was his yet he had chosen Jerusalem to be in a speciall manner his dwelling-place his Church to be above others his peculiar people The earth is the Lords c. but saith he vers 3. who shall ascend into the hill of the Lord c. I know that some Expositours give another reason why this is here prefixed namely that from the Lords dominion over all the world he might afterwards inferre how necessary it was that the Princes of the world that dwelt in the Lords holy hill should receive and obey Christ his anointed which they conceive is that which is intended in those words vers 7. Lift up your heads O ye gates c. But the reason before given is much the clearer However very observable it is that the Apostle 1 Cor. 10.25 26. proves by these words that Christians might without scruple buy and eat any meats that were sold in the market because all was the Lords and made for mans use and so they as Gods children especially also if we adde the right they had to them through Christ might lawfully take them from the hand of their father Whatsoever is sold in the shambles that eat asking no question for conscience sake for the earth is the Lords and the fulnesse thereof and yet immediately vers 28. by the same words he urgeth them not to eat
8.2 Vers 17. Yet have we not forgotten thee c. To wit by forsaking the true Religion to please our enemies and this is alledged as another argument to move God to help them Vers 19. Though thou hast sore broken us in the place of dragons c. That is though thou hast sorely afflicted us in a place of horrid terrours desperate dangers being continually in the power of men fierce and cruell as dragons He alludes to those dens and wildernesses which were usually the habitation of dragons as was that great and terrible wildernesse Deut. 8.15 which the Israelites went through wherein were fiery serpents and scorpions and to the same purpose also is the following clause for even therein likewise there may be an allusion to the dreadfull darknesse of those dragons dens and covered us with the shadow of death concerning which see the Notes Job 3.5 and Psal 23.4 Vers 20. If we have forgotten the name of our God c. That is if we have forgotten our God to wit by any defection to their Idol-Gods see the Note Psal 5.11 Vers 21. Shall not he search this out c. That is If this we had done it could not have been hid from God and he therefore knows that it is not so to him we appeal Or If we had done this God would have known it and would have called us to an account for it the temptation of Gods seeming to have forsaken us would not have excused us and therefore we durst not doe it For he knoweth the secrets of the heart and much more such open defections to Idolatry Vers 22. Yea for thy sake are we killed all the day long c. That is So far are we from any such apostatizing from thee that for thy sake and the constant profession of thy truth are we continually afflicted and martyred and this he alledgeth also to move God thereby to plead their cause And indeed the sufferings of the faithfull both in Babylon and in the daies of the Maccabees were for their constancy in the true Religion and therefore doth the Apostle urge this place to encourage Christians in their sufferings Rom. 8.36 we are counted as sheep for the slaughter see above vers 11. Vers 24. Wherefore hidest thou thy face and forgettest our affliction c. To wit notwithstanding we have not forgotten thee as they had said before vers 17. see the Note Psal 13.1 Vers 25. For our soul is bowed down to the dust c. That is Through the heavy weight of our afflictions we are brought down to the lowest degree of misery or we are as dead men ready to drop into the grave see the Notes Psal 6.5 and 22.15 Our belly cleaveth unto the earth that is we are no better then dead men or we are irrecoverably cast down and trodden under foot Yet some would have this understood of their falling down on the ground and lying there till their bellies seemed as it were to be glued to the earth by way of humbling themselves before the Lord. Vers 26. Redeem us for thy mercies sake That is thereby to manifest and magnify thy mercy or because thou art mercifull And thus though they had before alledged their integrity vers 17 18 19 yet now for the procuring of help they plead nothing but Gods mercy PSALM XLV The Title TO the chief Musician upon Shoshannim for the sons of Korah Maschil A Song of loves See the Note upon the Title Psal 42. The last words a song of loves shew that the Psalmist whoever it was composed this Psalm as an Epithalamium or marriage-song Now though the Apostles testimony Heb. 1.8 9 that what is said here vers 6 7. is spoken of the Messiah be a sufficient proof that the main scope of this Psalm is to set forth the love of Christ and his Church Christ the Bridegroom and the Church his spouse and bride as they are called Joh. 3.29 and therefore indeed there are some passages in the Psalm as in vers 2 6 and 16 which cannot properly be applyed to any but Christ yet I hold it most probable that it was also written with respect unto Solomon as a type and his marriage with the daughter of Pharaoh of which see the Note 1 Kings 3.1 and that because there are many passages that seem clearly to allude at least thereto as is evident vers 8 9 10 c. and because it is much like the Canticles or the Song of Solomon and as it were an Epitome of that So that I conceive it is called A song of loves not as some would have it because it sets forth the love of God to his Jedidiah of which see the Note 2 Sam. 12.25 but because it celebrates how lovely Solomon and his bride were to be to each other but especially the spirituall love of Christ and his spouse the Church As for that word Shoshannim To the chief Musician upon Shoshannim thereby doubtlesse is meant either some song that began with this word to the tune whereof this Psalm was to be sung or some musicall instrument that was to be used in the singing of it And because the word seems clearly to be formed of an Hebrew word that signifyeth six it is most probable that thereby is meant six-stringed instruments or as some would have it instruments whereon were many engravings of lillies which are six-leaved flowers And indeed some Interpreters because of that derivation of the word do thus translate it upon Shoshannim that is upon lillies and that either as in reference to their wedding garlands that were made much of lillies or as intending by these lillies Christ and his Church who are indeed often for their sweet and beautifull graces and for their flagrant love one to another compared to lillies as Cant. 2.1 2. I am the rose of Sharon and the lilly of the valleys As the lilly among the thorns so is my love among the daughters Vers 1. My heart is enditing a good matter c. That is matter of singular excellency pleasure and delight The drift of this preface was to shew that the argument of this Psalm was concerning great and high mysteries it was not meant merely of an earthly mortall prince but of a person of far greater excellency and contained those things which being read with understanding must needs be pleasant and delightfull asswaging the sorrows and chearing the hearts of those that read them It is in the Hebrew My heart boyleth or bubleth up a good matter and this expression seems to intimate that his heart being enflamed by the spirit with the love and admiration of Christ and his kingdome and even leaping for joy at the consideration thereof he was stirred up with such a fervent desire to declare these things that he could not forbear to powre them forth with plenty of words I speak of the things which I have made that is the verses which I have made or rather the things which I have expressed
heart desire and delight and purpose and resolve to be going in those waies that lead to thy house that he may enjoy thy presence there so that the thoughts of his heart are continually upon that Yet some understand this last clause of those whose hearts are set to walk in the waies of Gods commandements Vers 6. Who passing through the valley of Baca make it a well c. That is who do chearfully passe through any difficulties which they meet with in the way as they goe up to Gods house Some think that there was a valley through which some of the Israelites were to goe as they went up to Zion that was called the valley of Baca. But because the word Baca may be rendered tears or mulberry trees as it is in the margin of our Bibles the meaning of these words seems to be this who passing through the valley of tears to wit by reason of the many troubles and difficulties they meet with in their way or through the valley of mulberry trees that is through dry and sandy desarts because in such places mulbery trees are wont to grow make it a well that is forget their thirst by reason of their eagernesse to goe up to Gods house and that dry valley is to them all one as if it were a valley full of springs and wells of water or they make it a well that is rather then they will be hindered from going up to Gods house with much labour they dig wells and springs of water all the way as they goe for the refreshing of themselves and the encouragement of others that are to goe that way and where the ground will not yield any springs they digge pits or make cisterns for the receiving and keeping of rain-water so that all the way along it seems to be as a well It may also be rendered who passing through the valley of mulberry trees make him a well and then the meaning must be that the remembrance of God to whom they are going is to them as a well of living waters to refresh their spirits it makes them not mind their thirst but goe chearfully on through all difficulties The rain also filleth the pools that is through Gods grace and favour to them the pits and cisterns they have digged and made are filled with rain or by their longing desire and hope of meeting with their God in Zion they are refreshed as with showrs of rain Vers 7. They goe from strength to strength c. That is In stead of being wearied with their journey they shall rather gather strength as they goe and grow stronger and stronger so eager they shall be in going up to Gods house It may also be rendered they goe from company to company and then the meaning is that they goe up by troops or companies or that as they goe along one troop doth ever and anon overtake another or that out of the great alacrity of their spirits as they goe along sometimes they joyn themselves to one company sometimes to another that they may hear Gods praises and talk together of Gods mercies till they all meet together at last in Zion Vers 8. O Lord God of hosts hear my prayer c. To wit for bringing me again to enjoy thy presence in thy Sanctuary And because he calls God here the Lord God of hosts some hereby are induced to think that David composed this Psalm when by following his wars abroad he was hindered from resorting to Gods house as at other times he was wont to do Vers 9. Look upon the face of thine anointed That is Look favourably upon me whom thou hast anointed to be king Yet because David was a type of Christ there may be also a request included in these words that God would be favourable to him in and through the mediation of that his promised Messiah Vers 10. I had rather be a dore-keeper in the house of my God then to dwell in the tents of wickednesse That is I had rather be in the meanest condition where I might daily worship God then to be in the highest place of honour and power or in the stateliest habitations of the great ones of the world or any other where wickednesse reigns Yet some also think that the word tents is used to imply their unstable and flitting condition However it may well be which some say that this is the rather added for the encouragement of the sons of Korah to whom this Psalm was committed as appears in the Title who were porters or door-keepers in the house of God as is clear 1 Chron. 9.19 and 26.1 Vers 11. For the Lord God is a Sun To wit in that he doth enlighten and enliven his Church when as all the world besides lye under darknesse and the shadow of death and in that he doth chear and warm and comfort the hearts of his people by his lightsome countenance and is the fountain from whence all blessings and comforts are derived to them The Lord will give grace and glory That is saving grace here and the glory of heaven hereafter or he will receive them into his grace and favour and afterward raise them to great dignity and honour Vers 12. Blessed is the man that trusteth in thee To wit though he be for a time deprived of thy presence in the Sanctuary PSALM LXXXV Vers 1. LOrd thou hast been favourable unto thy land c. That is Thou hast formerly of thine own free grace shewed mercy to thy people whom thou didst plant in the land of Canaan and amongst whom thou wert pleased to dwell there thou hast brought back the captivity of Iacob that is thou hast formerly delivered thy people out of bondage And it may be meant either of their deliverance out of Egypt if this Psalm were composed for the use of the faithfull when they were under the Babylonian captivity or else of their deliverance out of Babylon if it were composed after that when they were under the tyranny of Antiochus or else in generall of all former deliverances when their enemies about them had brought them into bondage See also the Note Psal 14.7 Vers 4. Turn us O God of our salvation See the Note Psal 80.3 Vers 6. Wilt thou not revive us again c. See the Notes Psal 71.20 80.18 Vers 7. Shew us thy mercy O Lord. As if they had said Be mercifull to us for on thy mercy alone we depend and yet hereof for the present there is not the least appearance But see the Notes Psal 4.6 and 50.23 Vers 8. I will hear what God the Lord will speak c. This may be taken either as spoken by the Psalmist in his own name or in the name of all the faithful jointly together as if they were one person And it is added by way of correcting that which went before as if he had said What do I mean thus to complain I will rather patiently with still silence wait upon God
here attain to this eternall blisse in the life that is to come which is indeed that happinesse that can only fully satisfie mens immortal souls and perfectly free them from the feare of death and all other miseries they are liable to that is by fearing God and keeping his commandments and to the end they may be very serious herein by thinking often of death and judgement This is that I say to which Solomon in the next place passeth And accordingly first to make way thereto in this verse he premiseth that it is indeed a very comfortable and delightful thing to enjoy the benefits of this present life especially when men have learnt to free themselves from the vanities here below according to the directions formerly given And then in the next he proceeds to shew that though life be thus sweet yet they must remember that this life will have an end and death and judgement will follow and that therefore they cannot be compleatly happy unlesse by the due consideration of this they provide to secure unto themselves that happinesse which is to follow after this life is ended Vers 8. But if a man live many yeares and rejoyce in them all c. As if he should have said Suppose this should be so which is indeed very unlikely yet let him remember the dayes of darkness that is of death and the grave for it is opposed to the light and the beholding of the Sun mentioned in the foregoing verse for they shall be many that is truly many indeed many more then the dayes of the man that liveth longest can be because in the grave the house of darknesse the dead must continue till the day of the generall resurrection and if men dye in their sinnes they must continue in outer darknesse unto all eternity All that cometh is vanity that is This sheweth that all men that come into the world and all that befalls men here in this world is no better then meer vanity because they must all passe away man must dye and no man knoweth how little a while his life and prosperity shall continue So that the drift of the whole verse is to shew that though men live never so long and in never so great prosperity yet it is meer folly over much to delight herein because these things will not last alwayes the dayes of darknesse will come and when they come then it will be seen how vaine and transitory this life and the pleasures thereof were yea if men would seriously think of those dayes comparing them with the short time of mans abode here they must needs yield that this life and the delights thereof are meer vanity and even as nothing Vers 9. Rejoyce O young man in thy youth and let thy heart cheare thee in the dayes of thy youth c. Because young men are most apt only to mind the pleasures of this present life and to put off the thoughts of death unto old age therefore Solomon gives this warning particularly to them Some conceive that this is spoken by way of serious advice Rejoyce O young man c. As if he had said I would not restraine thee from the lawfull delights and comforts of thy youth Be joyfull and live chearfully so thou doest it with moderation and sobriety as still remembring thy latter end and the judgement that will follow But rather this is spoken ironically by way of scorne and derision as indeed many expressions of that kind we find elswhere in the Scripture as 1 Kings 18.27 22.15 Matth. 26.45 As if he had said Thou hast heard that the dayes of mans living here are nothing in comparison of the dayes of darknesse that will follow Now if thou wilt not be admonished hereby but hereupon resolvest that because thou must dye therefore thou wilt take thy fill of pleasure whilst thou livest Doe so take thy course live as young men use to doe in all jollity and pleasure and walk in the wayes of thy heart and in the sight of thine eyes that is Doe what ever thou hast a mind and desire to doe follow after every thing thou seest and is pleasing in thine eyes deny not thy selfe any thing which thine heart can desire or thine eyes look after see the Note Chap. 2.10 but know thou that is be thou unquestionably assured of this that for all these things that is for thy mis-spent youth and all those vaine and sinfull courses wherein now thou takest such content and delight God will bring thee into judgement that is Dye thou must thou knowest not how soon and after death God will bring thee whether thou wilt or no to stand before his tribunall at the last great day of judgement there to answer for all that thou hast done and to receive the just reward of all thine evill wayes and there will be no avoyding it Vers 10. Therefore remove sorrow from thy heart c. Or as it is in the margin of our Bibles remove anger from thy heart and then the warning is that young men should beware of rash and unadvised anger because young men are naturally thorough heate of blood prone to be furious herein and violent upon revenge and especially of being enraged against those that reprove them and would take them off from their sinfull pleasures yea and under this all other sinfull passions and perturbations of mind may be comprehended But if we reade it as it is in our Translation Therefore remove sorrow from thy heart then the advice is that young men should avoyd all sinnes and sinfull pleasures which though they may be pleasing for a time yet they will stirre up Gods indignation against them and so will at last overwhelm their hearts with sorrow And put away evill from thy flesh that is abandon all fleshly lusts and pleasures let not the members of thy body be imployed as weapons of unrighteousnesse in the service of sin And so as in the former clause the inward distempers of the heart so here likewise the sinnes of the outward man are forbidden Or avoyd those sinfull pleasures which will at last wast thy strength and ruine thy body or bring the wrath of God upon thee For childhood and youth are vanity that is foolish violently carried after pleasures that end in destruction and subject to many corruptions and besides that age doth soone vanish and passe away CHAP. XII Vers 1. REmember now thy Creator in the dayes of thy youth c. Having in the latter end of the foregoing Chapter diswaded young men from youthful lusts here he exhorts them to a constant fixing of their minds upon God as a powerful means not onely to restrain them from evil but also to quicken them in the doing of that which God requires of them and the argument that he useth to presse them hereto is covertly couched in those words thy Creator for 1. Because God made us and we received our being from him and so are