is his strong city that is he trusts in his wealth as in a strong city for so Solomon explains himself chap. 18.11 The rich mans wealth is his strong city and as an high wall in his own conceit whereas on the other side the destruction of the poor is their poverty that is the poor are ready as despairing to conclude that their poverty will be their destruction And thus the main drift of this Proverb may be hereby to shew what cause men have therefore to be contented with a moderate estate according to that chap. 30.8 Give me neither poverty nor riches c. Vers 16. The labour of the righteous tendeth to life c. This is severall waies expounded that upon very probable grounds 1. Thus that all the endeavours of the righteous are that they may obtain life eternall and consequently that they may live holily righteously and herein we may include also that they labour to procure this to others too but the fruit of the wicked that is their waies the fruit of their thoughts tend to sin so to death temporall and eternall which is the wages of sin Or 2. thus The labour of the righteous tendeth to life that is they labour merely that they theirs may live without taking any sinfull courses to help themselves not that they may have to spend luxuriously and to satisfy their lusts the fruit of the wicked to sin that is the fruit of all their labours is that they may make provision for the flesh to fulfill the lusts thereof Or 3. thus The labour of the righteous tendeth to life that is the goods that righteous men get by their labour or any other honest way tend to life here eternall life hereafter because they are carefull to imploy them for good which the Lord will recompence with life blessednesse the fruit of the wicked to sin that is all their revenues are spent in sinfull courses which must needs tend to death and thus the poor estate of the godly labouring man as tending to life may in that regard be preferred here before the great revenues of wicked rich men attending to death The two last Expositions I judge the best Vers 17. He is in the way of life that keepeth instruction c. That is he that is willing to receive obey instruction and reproof but he that refuseth reproof erreth and so is in the way of death to wit because refusing the means of grace he must needs straggle into the by-paths of sin and so perish everlastingly yea and with himself he is likely to draw others into the same condemnation which is expressed in the last clause according as some translate it he that refuseth reproof causeth to erre Vers 18. He that hideth hatred with lying lips he that uttereth a slander is a fool That is they are both fools though their practices are contrary to one another the one dissembling his hatred the other discovering it presently with slandering or reviling language yet they are both wicked men Vers 19. In the multitude of words there wanteth not sin c. To wit when they are hastily unadvisedly uttered and by men that effect to be alwaies talking and therefore such men are no better then fools Eccles 5.3 A fools voice is known by multitude of words but he that restaineth his lips is wise that is that considereth what is fit to be spoken and what not and so restraineth himself from speaking at all adventures every thing that comes into his mind It is not therefore all speaking much that is here condemned Act. 20.7 it is noted of Paul that at Troas he preached unto the disciples there and continued his speech untill midnight but Solomons aim is only to shew that because it is a very hard thing for a weak man a long time together so strictly to watch over order his tongue but that at some time or other it will slip aside therefore those men that give liberty to their tongues to run out at randome must needs speak many things that they should not Whence is that counsell of the Apostle be swift to hear slow to speak Jam. 1.19 Vers 20. The tongue of the iust is as choice silver c. Though we may conceive severall reasons why the tongue of the just may well be compared to choice silver as 1. because it is purified from the drosse of all lying flattery vanity and babling and all other the sins whereto the tongues of men are naturally enclined and 2. because it yields a pleasant sound pleasing and delightfull both to God and good men Let me hear thy voice for thy voice is sweet saith Christ to his spouse Cant. 2.14 yet the main reason why Solomon useth this expression here is to shew that the speech of the righteous is precious profitable full of many holy instructions and admonitions that are much for the profit and benefit of those that hear them therefore much more precious must their hearts needs be from whence all this store comes where there are more excellent things treasured up then with their tongues they are able to expresse But now on the contrary the heart of the wicked is little worth like drosse rather then silver the meaning is that all their wisdome thoughts and counsels are little worth and therefore accordingly also their tongues though they may make a great noise must needs be of no worth nor use at all Vers 21. The lips of the righteous feed man c. That is He hath not only whereon to live himself but also out of the abundance of his heart his lips do with holy instructions admonitions consolations feed the souls of many unto life eternall chear and refresh them when they are ready to faint so he is as some great rich man that keeps open house where all comers may freely eat refresh themselves but fools die for want of wisdome that is because they will not hearken to those that would afford them the instructions of life they destroy themselves with their folly or they are so far from this feeding of others that they themselves starve and perish for want of wisdome Ver. 22. The blessing of the Lord it maketh rich c. That is that only that doth it he addeth no sorrow with it that is with that blessing whereby men are enriched Now though this be most true of spirituall riches to which some therefore apply it yet here questionlesse Solomon speaks of outward riches And the difference which here he makes between those that are enriched by the favour blessing of God upon them those that are enriched any other way consists in these things 1. that such men are not terrified in conscience as worldly men usually are for those unjust waies whereby they have scraped their wealth together but are on the contrary cheared with the discovery of Gods love to them in the blessings he
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
abroad all the world over whereto the prophets also seem to allude where they call Christ the branch as Zach. 6.12 and Isa 11.1 a rod out of the stem of Iesse and a branch out of his roots And to the same purpose is the following clause I have ordained a lamp for mine anointed that is that there shall be still one of his posterity in whom the glory of his kingdome shall live and shine forth see the Note 1 Kings 11.39 Which yet was chiefly accomplished in Christ in whom this kingdome did indeed shine forth most gloriously even unto the ends of the earth But see the Note also 2 Sam. 21.17 Vers 18. His enemies will I cloth with shame c. See the Note Job 8.22 but upon himself shall his crown flourish that is upon his own head the heads of his posterity even unto Christ in whom his kingdome shall flourish unto all eternity PSALM CXXXIII Vers 1. BEhold how good and how pleasant it is for brethren to dwell together in unity That which is said most probably by Expositours concerning the occasion of penning this Psalm is either that it was purposely provided to be sung by the Israelites at those three solemn feasts when all the males were to come up to worship God together at Jerusalem or else that it was composed upon occasion of that pacification that was made amongst the Israelites either after the suppressing of Absaloms rebellion or rather when after many years civill wars that had been in the land between David the house of Saul all the tribes did at last joyntly submit to David and so lived peaceably together as brethren under his government whereupon as from the experience they now had how much better it was with them when they lived thus comfortably together in unity and peace then when before they were continually seeking to destroy one another he commends unto them brotherly love concord Behold how good how pleasant it is c. Vers 2. It is like the precious ointment upon the head that ran down upon the beard even Aarons beard that went down to the skirts of his garments That is It must needs yield as much refreshing content and delight both to God man especially to those that live thus as brethren together as that precious ointment did that was alwaies poured forth upon the head of Aaron and his successours when they were consecrated to the high priests office nor only to the high priest himself but also to all that were about him to whom the fragrant smell thereof did spread And the rather doth he compare the unity of brethren to this holy ointment which was peculiarly designed to that religious service of consecrating the high priest because he desired hereby to intimate first that the brotherly concord which he chiefly intended was when they joyned together with one consent in a way of religion to wit in the pure worship of God being all of them indued with the sweet smelling graces of Gods holy spirit 2. that this brotherly concord is an effect of that spirit of grace peace which being plentifully poured forth upon Christ the head of the Church runs down upon all the members of his body and is the bond of their spirituall union Vers 3. As the dew of Hermon c. As by the similitude in the foregoing verse David shewed how pleasant it is for brethren to dwell together in unity so by this here he shews how good it is that is how profitable As the dew of Hermon and as the dew that descended upon the mountains of Zion that is as the dew that falls from heaven upon such a fat fruitfull soil as is that of mount Hermon and the mountains near about Zion or Jerusalem doth cause these places to yield great encrease profit so doth brotherly love through Gods blessing bring all variety of outward plenty with it to those that do sincerely practise it besides that it doth also make men fruitfull in good works both towards God towards man For there that is where brethren do thus dwell together in unity the Lord commanded the blessing that is he poureth forth upon such men all variety of blessings see the Notes Psal 42.8 44.4 68.28 71.3 even life for evermore that is not only a long prosperous life here but also life eternall in heaven whereof therefore brotherly love is made an unquestionable sign 1 Joh. 3.14 We know that we have passed from death unto life because we love the brethren Yet some understand that by life for evermore here is meant that God would give a happy life to all that should so agree together throughout all generations PSALM CXXXIV Vers 1. BEhold blesse ye the Lord all ye servants of the Lord c. That is all ye Priests Levites as appears by the following words which by night stand in the house of the Lord for though some devout men women of the people were sometimes wont to wait upon Gods service in the Temple even by night as is noted of Anna Luk. 2.37 that she departed not from the temple but served God with fastings prayers night day yet here the Psalmist seems to speak of such as by their office place were constantly to give attendance upon the service of God in the Temple by night as well as by day as the word stand doth here import And that this was the constant charge of the Priests Levites as in their courses they waited in the Temple is evident Levit. 8.35 1 Sam. 3.3 in many other places as a kings guard are wont to watch by night in his Court so did they keep their watches in the Sanctuary However the aim and scope of this exhortation to these Priests Levites is all one as if he had said Think it not enough that you watch by night in the Temple or that you perform there the outward ceremonial service but see that you give God that spirituall service of praising his name which he chiefly requires See also the following Note Vers 3. The Lord that made heaven earth blesse thee out of Zion That is say some Expositours every one of you Priests Levites that doe carefully perform your duty as I have said in praising the Lord. But now others conceive that this is here added as the substance of that prayer wherewith the Psalmist desires that the Priests would blesse the people when they lifted up their hands in the Sanctuary as was said in the foregoing verse Yea some also hold that this Psalm is written dialogue-wise and that accordingly the two first verses must be taken as spoken by the people to the Priests Levites then this as the answer of the Priests Levites to them or else that the two first verses contain the words of David to the Priests Levites then this their answer to David their king See the Note Psal 118.26 As
is to shed their own bloud But for my part I do rather look upon this as a farther confirmation of that which is noted before upon those words vers 11. to wit that Solomon did there expresse the sollicitations of that kind of men in those tearms Come let us lay wait for bloud c. not because he would have us think that they were wont to use any such language but only to intimate that whatever they might pretend this they would in the conclusion draw them to Yet withall I see not but that Solomon might use this as an argument to keep young men from hearkning to such evil counsellors yea though it be supposed that they had in expresse tearms encouraged them to lye in wait for bloud seeing the drift of these words for their feet run to evil c. might be all one in effect as if he had said thus Mind not so much the great riches they promise you in these waies as the evil sin they tempt you to which is no lesse then shedding bloud Vers 17. Surely in vain the net is spread in the sight of any bird According to this Translation of ours there are only two literall expositions that can be given of this parabolicall expression The first is that it is to no purpose for a fowler to spread a net in the sight of any bird because if she espies the net she will not come near it but will presently betake her self to her wings according to that of the Poet Quaeque nimis patent retia vitat avis and for this very reason it may be probably thought that it is in the Hebrew in the eyes of every thing that hath a wing And if we so understand it that which Solomon might intend thereby may be 1. to imply the reason why those robbers of whom he had spoken do lurk in thickets lye in wait in secret places to wit because otherwise they should be frustrated of their hopes purposes as the unskilfull fowler is when his nets are seen 2. to shew how little assurance those men have that run these waies of those great spoils which they with so much confidence promise the young novices they would draw in to be partners with them as it was expressed before ver 13 that because as the bird seeing the net or snare that is laid for her doth usually flie away evade the danger so the innocent discovering by some means or other that there are such men lying in wait for them do often prevent the danger and escape out of their hands at least God who sees all things that are done upon earth may by his providence many waies preserve them from falling into their hands or 3. rather to intimate that seeing poor silly birds will thus eschew a danger when once they discern it much more should reasonable men carefully avoid the snare that is laid for their lives in the enticement of such wicked wretches when once it is discovered to them But then the second the most generally approved exposition that is given of these words is this that the net is spread in vain in the sight of any bird because though they see the net yet poor silly creatures so greedy they are after the bait they will run into the net so are taken destroyed And then that which Solomon would imply hereby is that just so it is with wicked men that are tempted to these lewd courses though they may see the snares whereinto they are like to fall in the gallows gibbets that are set up in severall places for such varlets though they may plainly see the destruction which their desperate courses are like to bring upon them by the example of others that have run the same waies are daily cut off by the magistrate yet they will not take warning but rush headlong upon their own destruction and bring themselves at last to a shamefull death And so indeed this proverbiall expression seems to be explained in the following verse Vers 18. And they lay wait for their own bloud they lurk privily for their own lives To wit in that whilst they lye in wait for others through the just judgement of God they bring destruction hereby upon themselves many times a shamefull death here and without repentance eternall death alwaies hereafter Vers 19. So are the waies of every one that is greedy of gain c. As if he had said What hath been hitherto said of these robbers by way of particular instance may be in like manner said of all other covetous wretches that out of greedinesse after gain do by oppression or any other wicked waies impoverish and undoe men And accordingly we must understand the next words which taketh away the life of the owners thereof that is which greedinesse after gain causeth such men even to take away the lives of those that have the wealth they gape after in their possession or rather which gain gotten by such unjust and bloudy waies doth usually bring destruction upon those that do so unjustly possesse it and cut short their daies see 1 Tim. 6.9 Vers 20. Wisedome cryeth without c. By wisedome represented here to us under the person of some grave matron Lady or Princesse is meant the word of God or the doctrine of life revealed by God unto men or rather the Son of God the Lord Christ who is the coeternall personall wisedome of the Father in whom are hid all the treasures of wisedome knowledge Col. 3.2 as is more fully expressed chap. 8.22 23 c. The Lord possessed me in the beginning of his way before his works of old c. And in the Hebrew it is expressed in the plurall number wisedomes and that to imply either 1. that he is the most absolute the most excellent and sovereign wisedome the wisedome of wisedomes or 2. that he is the authour of all wisedome teaching men all that is necessary to make them wise to make them walk wisely even the manifold wisedome of God as the Apostle cals it Eph. 3.10 or 3. that he hath in all ages by many severall waies perswaded men to forsake their sinfull waies to turn unto God Now whereas it is said that this wisedome cryeth without she uttereth her voice in the streets c. the meaning is that whereas those seducers before mentioned do secretly closely seek to entice men to their sinfull waies the son of God doth on the other side openly in publick with all plainnesse earnestnesse call upon all men in all places that walk in such waies both the seducers the seduced to abandon their evil courses and to live holily and righteously shewing them that in the conclusion the following of this advice will be found to be the only true wisedome Vers 21. She crieth in the chief place of concourse in the openings of the gates c. See the Notes Gen. 22.17 Judg. 5.11 and Psal 9.14 Vers
that thou thy self hast cursed others That is reproached and spoken evil of others And therefore as thou wouldst have others to bear with thine infirmities so resolve thou to bear with the infirmities of others Vers 23. All this have I proved by wisdome c. Solomons drift in this and the following verse is from his own proof and experience first to assert the certainty of those precepts he had hitherto given for the remedying of those vanities as much as may be whereto men are subject here in this world and particularly of that which he had said concerning the singular protection which wisdom affords to men against their own corruptions the dangers ensuing thereupon and Secondly to set forth the difficulty of attaining this wisdom thereby to teach men not to be over ready to think upon some progresse they have made in their endeavours after wisdome and knowledge that they know as much as is to be known that because the more they know the more they will discover their want of knowledge and yet withall to content themselves with such a measure of knowledge as is attainable in this life and not to aspire after the knowledge of those things that are above their reach All this have I proved by wisdome that is by means of that wisdome which God was pleased in an extraordinary measure to confer upon me and wherein I laboured by all possible means dayly to grow and increase I did experimentally find the truth of all that which I have hitherto taught either concerning the vanity of all things here below or concerning the means prescribed whereby men may come to live with as much comfort and content as is attainable in the midst of so much vanity or particularly concerning the great advantage which true wisdom yields to men in this And yet withall he addes that after all his endeavours he came far short of that degree of wisdom which he sought to attain as is expressed in the following words I said I will be wise that is I fully determined with my self to use all means that I might atttain to perfection of wisdome and perswaded my self that by those endeavours of mine I should attain it but it was far from me that is I was still far from attaining that perfection of wisdome which I laboured for I found it still far above my reach and that because the more he searched into Gods works of creation and providence the more unsearchable depths he found therein the more knowledge he attained the clearer discovery he still made of his own wants herein and after the diligence he used in tracing all the severall wayes which men take for the attaining of true happinesse he found himself still far from attaining that wisdome thereby which he sought for Vers 24. That which is far off and exceeding deep who can find it out As if he had said As men cannot discern those things that are very far distant from them nor dive into those things that are exceeding deep so neither can they fully comprehend the works of God and the reason thereof and that because they are so exceeding mysterious and profound and so far beyond the reach of the eye of mans reason And therefore no marvel it is though wisdome be so hard to be attained Vers 25. I applyed mine heart to know c. In the Hebrew it is I and mine heart compassed to know and to search and to seek out wisdome But the meaning is this that though he found wisdome so hard to be attained yet this did not discourage him but rather made him more eager in the pursuite of it in so much that he did seriously and with all possible diligence turn himself every way and made curious search into every thing wherein any knowledge was to be gotten leaving no means unattempted whereby he might hope to attain the wisdome he sought for and the reason of things that is the nature and causes of things why things are thus and thus and why men did that which he observed they did that weighing diligently the true principles and causes of all things and comparing them with others he might be able to give a clear and distinct judgement concerning all things whatsoever and to know the wickednesse of folly even of foolishnesse and madnesse that is the exceeding wickednesse folly and madnesse that is in the wayes of ungodly men And observable it is that first he buckled himself to search out wisdome and then afterwards to discover the folly of wickednesse that so the first might be an Antidote against the second But see the Notes Chap. 1.13 17. Some conceive that Solomons drift in this verse is to shew that having found the reason of Gods works to be above his reach he addressed himself in the next place to observe the ordinary passages of mens lives But I rather conceive that Solomon intending in the following verses to set forth some other vanities observed by him besides those formerly mentioned in this book he premiseth by way of introduction thereunto that which he saith here concerning the diligent search that he had made after knowledge in the exact discovery both of good and evil Vers 26. And I find more bitter then death the woman whose heart is snares and nets c. That is the harlot or whorish woman whose heart is said to be snares and nets because her heart is continually intent upon the designe of intangling mens affections and is alwayes full of manifold cunning frauds and devices whereby to deceive insnare and destroy men and her hands as bands because by her wanton dalliances her cogging gifts and lascivious embraces she binds those to her whom she hath once insnared and holds them in bondage as her slaves triumphing and insulting over them at her pleasure Now this woman Solomon saith he had found more bitter then death because though she seemes in her words and outward carriage to be sweeter then honey and softer then oile yet indeed in regard of the miseries she brings upon men she is more bitter then death and it were better for a man to dye then to be intangled by her see the Notes Pro. 5.3 4. even in regard of the miseries she brings upon a man in this life the terrors of his conscience the ruining of his estate the scorn and reproach he endures the rotting and consuming of his body by noysome and filthy diseases he is in a worse condition then that of men that dye by an ordinary death But then besides whereas death doth only deprive men of this bodily and momentany life the harlot deprives men of life eternall and separates betwixt them and God whose favour is better then life Psal 63.3 Death in some wayes and cases may be an honour to men yea it may be so sanctified and sweetned as that it may be to men a most welcome and desirable mercy But a mans being overcome by a harlot can tend to nothing but misery shame and
then they receive the reward of their impiety Vers 4. For to him that is joyned to all the living there is hope c. That is As long as life lasts there is hope of his still enjoying his present comforts yea of improving his condition for the better both in regard of his spiritual and his outward estate at least some of the benefits of the living he is sure to enjoy for a living dog is better then a dead lion that is the basest and most contemptible person that is whilst he lives is in a better condition then he that hath been of greatest account when once he is laid in the dust to wit in regard of the things of this life and the actions and imployments thereof And thus Solomon sets forth the different estate of the living and the dead thereby to make way to that following exhortation vers 7. wherein again he perswades men to that fore-mentioned remedy of the vanities of this life namely to enjoy comfortably the benefits of this life whilst life lasts because when death comes that will deprive us of them all Vers 5. For the living know that they shall die c Here a reason is given to prove what is said in the foregoing verse that the living are in a better estate then the dead namely in regard of the enjoyment of the things of this life And some Expositors do understand the words as if he had said It is true the living know they must die and that may somewhat afflict them but yet as long as they live they may enjoy the good things of this life which the dead can in no wise do because they know nothing of the things of this world But I rather think that these words for the living know that they shall die are onely to imply the benefits of this present life they know they shall die this is a truth unquestionably certain yea they find and feel it experimentally in the decayes of their bodies and the uncertainty of their health and consequently they may stir up themselves hereby to provide that they may both live comfortly and die happily the knowledge of this is an advantage to make them take off their affections from the perishing things of this world to prepare themselves for death and by faith and repentance to make sure of life eternal and withall which I conceive is here chiefely intended to set themselves comfortably and thankfully to enjoy present mercies which when death once comes they can no longer hope to enjoy And therefore he addes but the dead know not any thing which must not be understood absolutely as if the souls departed had no knowledge but as with respect to those things whereof Solomon is in this place speaking that the dead know not any thing to wit of what is done here in the Land of the living see the Note Job 14.21 Or they have no sense or experimentall knowledge nor are capable of taking any delight in the knowledge or enjoyment of the things of this life neither have they any more a reward that is they can no more have any benefit or content by the enjoyment of the things here below which is the onely reward of mens labours in this life Solomon doth not deny that men will be rewarded after this life according to their works for this he had before asserted see the Notes Chap. 3.17 and 8.12 13. And it is likewise true that the dead can no more do any thing whereby they should expect a reward hereafter But that which is meant here is that being dead they can no longer advantage themselves any way by the things of this life for which they have laboured for the memory of them is forgotten to wit in regard of the things of this life or of any thing they have done here no man thinks of doing them any good c. See the Notes Chap. 2.16 Psal 9.5 31.12 88.7 13. Vers 6. Also their love and their hatred and their envy is now perished c. That is say some Expositors there is no more remembrance of their love and hatred and envy when they are once dead which indeed agreeth well with the last clause of the foregoing verse the memory of them is forgotten But I rather conceive the meaning to be that being dead there is no person or thing which they love or hate or envy any longer And to this some adde also that on the other side no body neither doth any longer love or hate or envy them Questionless Solomon speakes not of the love hatred or envy that may be in souls departed but with respect to the things of this life and to mens affections here to wit that when men are dead they mind no more the riches honours and pleasures of this world nor can any longer enjoy any thing that is here below which is more fully expressed in the following words neither have they any more a portion for ever in any thing that is done under the Sun and therefore if we expect any comfort in the things of this world we must make use of them whilst this life lasts Vers 7. Go thy way c. Some Expositors conceive that this which is said here and in the three following verses cannot be well understood otherwise then as spoken in the person of sensual brutish Epicures But such kind of men are not wont to expresse themselves in such religious tearms as are here used vers 9. where this life is again and again tearmed vanity and the lengthening out of mens dayes is said to be the gift of God and men are advised to be constant in loving and delighting in their own wives without ever looking after strange women And therefore this and that which followeth is rather to be taken still as the holy advice of the spirit of God by the pen of Solomon Go thy way as if he should have said laying aside all vain endeavours to search into Gods secrets and all vexatious disquiet of mind about the hidden works of Gods providence as why he many times afflicts the righteous and prospers the wicked betake thy self diligently and speedily to do what I now say to thee eat thy bread with joy and drink thy wine with a merry heart that is casting thy care upon God enjoy the fruit of thy labour and live comfortably upon that which thou hast see the Notes Chap. 2 24. 3.12 13. 8.15 By those words thy bread and thy wine there is an intimation given that men must be carefull that they live onely upon that which is justly their own and that their enjoyments must be according to what is necessary and convenient and neither above nor beneath their estate and condition For God now accepteth thy works that is when thou doest thus enjoy what thou hast gotten by thy honest labour and is truely thine own in a moderate and decent manner without any anxious and distrustfull fears God is well-pleased that
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
anointed Or it may be understood thus Now know I that is by this victory I see by proof and experience that the Lord saveth his anointed For this Psalm might be composed after the victory was obtained Vers 7. Some trust in chariots and some in horses but we will remember the name of the Lord our God That is Our enemies or rather more generally the men of the world trust altogether in outward things some in chariots and some in horses and so never mind God but we will think on God and the great things that he hath formerly done and will trust in God and pray to God as our only help Vers 8. They are brought down and fallen but we are risen and stand upright That is Our enemies or those that trusted in their chariots and horses that were before exalted in their pride and in a lofty condition for all their bragging are now laid low enough being vanquished and slain and we that trusted meerly in the name of the Lord though we were before oppressed and in a low condition yet are now raised to a better and through Gods help are safe and sure The first clause They are brought down and fallen some understand thus whereas they were carried aloft on their chariots and horses now they are from thence cast down But then by way of opposition the following clause but we are risen c. must be understood of being raised up on chariots and horses which seems no way probable Vers 9. Save Lord let the king hear us when we call That is as some expound it Let God the great king of the whole world hear our prayers But rather I conceive it must be understood thus Save Lord let the king hear c. that is Preserve the king O Lord that when we call to him for help through thine assistance he may deliver us Or Preserve us Lord and that by making our king instrumentall for our preservation when we seek to him for help And this must be understood principally of Christ as our king and Mediator PSALM XXI Vers 1. THe king shall joy in thy strength O Lord c. To wit as thankfully acknowledging that by thine assistance he hath prevailed over his enemies In this Psalm the people are brought in blessing God for conferring upon their king those mercies which they had prayed for in the foregoing Psalm And this must be understood both of David and Christ of whom David was a type Vers 2. Thou hast given him his hearts desire c. As was desired in the foregoing Psalm vers 4. Grant thee according to thine own heart and fulfill all thy counsell How this was verified eminently in Christ see Psal 2.8 Luk. 22.15 Joh. 11.42 and 17.1 c. Vers 3. For thou preventest him with the blessings of goodnesse c. That is Thou hast bestowed many good blessings of thine own free grace and goodnesse which he neither did desire nor could deserve thou settest a crown of pure gold on his head that is thou madest him king over Israel when he dreamt not of any such thing for this is mentioned as one of those blessings which God bestowed upon him undesired Because it is by some conceived that the foregoing Psalm was composed upon occasion of Davids making war against the Ammonites therefore they understand this as spoken with reference to their kings crown 2 Sam. 12.30 He took their kings crown from off his head the weight whereof was a talent of gold with the precious stones and it was set on Davids head but this seems not so probable Taking this as spoken of Christ either it may be meant of his kingly office the kingdome of David being restored in him the son of David which had been quite lost as it were for a time or of that incorruptible crown of glory whereto after his sufferings and being crowned with thorns he was exalted in heaven See Heb. 2.7 Vers 4. He asked life of thee and thou gavest it him c. That is Being often in desperate dangers he desired that thou wouldest save his life and not suffer him to fall into the hands of his enemies and thou didst grant his request and gavest him his life for a prey even length of daies for ever and ever which was more then he desired And hereby may be meant either 1. that God granted him a long yea a very long life to the great benefit of his people for this only the Hebrew phrase may imply or 2. that the Lord did not only cause him to live to a good old age but also gave him assurance of life eternall hereafter or 3. that God granted him that his kingdome should be continued in his posterity till the coming of Christ in whom it should become an eternall kingdome And indeed if the words be understood of Christ they must be referred to his desire that he might not be swallowed up of death and to his resurrection and his obtaining of eternitie of dayes in heaven both for himself and for his members concerning which see Heb. 5.7 Rom. 6.9 Revel 1.18 Heb. 7.25 Vers 5. His glory is great in thy salvation c. That is His fame and renown is great by reason of his many glorious victories and that especially because it is so evident that thou O Lord hast taken his part and made him so victorious Understanding it of Christ it must be meant of the exceeding glory he attained by the work of mans salvation however he was scorned and despised at first concerning which see Joh. 13.31 and 17.1 and Philip. 2.9 10. Vers 6. For thou hast made him most blessed for ever c. As if he should have said Why should I goe about to number the particular blessings conferred upon him which are innumerable Thou hast made him most blessed in every regard thou hast made him exceeding glad with thy countenance See the Notes Psal 4.6 7. and 16.11 and 17.15 Vers 7. For the king trusteth in the Lord and through the mercy of the most High he shall not be moved That is He resteth upon the promises thou hast made to him meaning that 2 Samuel 7.16 concerning the perpetuity of his throne and others of the like nature and therefore his kingdome shall be established for ever Vers 8. Thine hand shall find out all thine enemies c. That is Thine hand O God shall destroy all those that being enemies to thine Anointed are also enemies to thee see the Note Psal 2.2 Or thine hand O king meaning David or Christ shall destroy all thine and thy peoples enemies they shall not be able to hide themselves or escape from thee Vers 9. Thou shalt make them as a fiery oven in the time of thine anger c. That is Through thy wrath they shall be still burning like an oven implying judgements without intermission or they shall be as those things which the fire devours and consumes when they are cast into an oven that is they shall be
my mountain to stand strong that is thou hast by thy favour most firmly established and strengthened my kingdome above danger of any opposition and it is likely too that in this expression he alluded to mount Sion where he had built himself a palace and had made it the chief seat of his kingdome And this is here alledged as the occasion of his growing so secure namely because his kingdome was so settled and become so strong every way that there seemed to be no fear of a change Yet withall there seems to be likewise an intimation in these words that seeing it was of Gods favour that his kingdome was so settled it was a folly in him to grow so carnally secure merely because he saw himself so strongly settled since he might well think that it was easie for him that had so settled him to unsettle him again as he acknowledgeth in the following words that God did Thou didst hide thy face that is thou wert offended with me for this my carnall confidence and security and didst withdraw thy wonted help and protection and I was troubled that is I fell into great distresse and thereby was oppressed with much sorrow and anguish of mind Vers 9. What profit is there in my bloud when I goe down to the pit c. Because the life of every living creature is said to be in the bloud Gen. 9.4 therefore some Expositours understand this clause thus What profit is there in my bloud c. that is What profit is there in my life as if he should have said Of what avail will it be that I have lived hitherto if I be now cut off when being settled in my kingdome I have more power to promote the cause of religion and to doe good to thy people then formerly But doubtlesse by his bloud here is meant his death and that which he intends in these words is that if he should be cut off either by his enemies or by Gods immediate hand he should not then be able to praise his name as he should if his life were prolonged see the Note Psal 6.5 which is evident in the following clause shall the dust praise thee shall it declare thy truth that is the truth of thy promises or thy faithfulnesse in performing thy promises And it is like he mentioneth this purposely to intimate his hope that God would perform his promise made to him concerning settling the kingdome upon him and his seed Vers 11. Thou hast put off my sackcloth and girded me with gladnesse That is Upon my prayer to thee thou hast turned my sorrow into joy Thou hast put off my sackcloth which they used to wear in times of great sorrow especially when with penitent hearts they humbled themselves before God to beg mercy at his hands and girded me with gladnesse that is with garments of joy or rather thou didst compasse me with gladnesse giving me abundance of joy as Psal 18.32 thou hast girded me with strength that is thou hast made me very strong Vers 12. To the end my glory may sing praise to thee c. See the Note Gen. 49.6 PSALM XXXI Vers 1. IN thee O Lord do I put my trust let me never be ashamed See the Note Psal 25.2 Many Expositours are of opinion that the occasion of composing this Psalm was Davids distresse when the men of Keilah were likely to have delivered him up to Saul and when immediately after that Saul had in a manner hemmed him in in the wildernesse of Maon 1 Sam. 23.12 26 and indeed many passages in the Psalm seem to favour this conjecture as shall be noted in the severall places where it is so But yet it is but a conjecture Deliver me in thy righteousnesse See the Note Psal 5.8 Vers 2. Deliver me speedily This he adds because help would else come too late In 1 Sam. 23.26 it is said David made haste to get away for fear of Saul Vers 3. For thy names sake lead me and guide me That is direct me in the way wherein I should goe shew me what I should doe and carry me on therein with a supporting hand Yea some think that he useth these two words lead me and guide me both in a manner of the same signification to imply that he desired Gods help not only in his present streights but likewise after that still in all the difficulties he should fall into See the Notes also 1 Sam. 12.22 and Psal 25.11 Vers 4. Pull me out of the net that they have laid privily for me c. Such as was that when the Ziphites observed the place where David hid himself and discovered it to Saul 1 Sam. 23.19 c. See the Note Psal 25.15 Vers 5. Into thine hand I commit my spirit c. To wit for the preservation of my life and however for the saving of my soul even in death it self as if he had said Having no power to secure my self I commit my soul and consequently my whole man into thine hands as confidently relying both on thine almighty power and wisedome and fatherly care over me and withall as willingly resigning my self to be disposed of by thee as thou art pleased Thou hast redeemed me O Lord God of truth that is thou hast at other times delivered me out of great dangers which makes me with confidence now to rely upon thee the God of truth who art still the same thou hast alwaies been and never failest to perform thy promises and in this David might have respect to the promise made to him concerning the kingdome But yet some understand this clause of our Redemption by Christ as if he had said Thou hast redeemed me to thy self from eternall death and therefore being thine and purchased to thy self by so great a price I am resolved living or dying to rely upon thee Vers 6. I have hated them that regard lying vanities That is that do so mind and esteem vain hopes or any outward things whereon it is in vain for men to hope as indeed they that hope in any thing but God hope in lying vanities that will deceive them that either they rely thereon themselves or would draw others to doe so Some I know would limit this to idols see the Note 1 Kings 16.13 others to soothsayers to which in those East countries they were much addicted But it is better understood more generally Vers 7. Thou hast known my soul in adversities See the Note Psal 1.6 Vers 8. And hast not shut me up into the hand of the enemy c. As indeed he was like to have been by the men of Keilah 1 Sam. 23.7 Saul said God hath delivered him into mine hand for he is shut in and afterwards by Saul in the wildernesse of Maon vers 26. Saul and his men compassed David and his men round about to take them For the next words thou hast set my feet in a large room see the Notes 2 Sam. 22.20 and Psal 4.2 Vers 9. Mine eye
Eve that did first bring us to be subject to death 2. that it was the same anger of God against the sins of men that caused him so exceedingly to shorten mens daies in comparison of what they were before the floud and 3. that this was likewise the cause why the Israelites were daily consumed in the wildernesse see the Note Psal 78.33 and that they must needs perish when poor creatures so frail by nature had also the wrath of God lying so heavy upon them And the same is also repeated again in the next clause and by thy wrath are we troubled Yet some would have this understood of their being troubled with being continually in fear of death or of the minds terrours through the fear of eternall torments after death Vers 8. Thou hast set our iniquities before thee c. That is Thou dost not only know all our transgressions but thou dost also take notice of them to punish us for them For thence is this phrase of Gods setting their iniquities before him to wit as men set up marks to shoot at or as men are carefull to set those things which they would not fail to remember where they may be sure to have them alwaies in their eye or rather as judges are wont to set offenders before them and to cause their offences to be openly laid forth and declared before they pronounce sentence against them Our secret sinnes in the light of thy countenance that is those sins which we hide from others or which we our selves are ignorant of are clearly discovered before thy lightsome countenance where the hidden things of darknesse are as visible as those things that are done in the sight of the Sun And indeed this when God begins to punish men for these sins they are wont to see and acknowledge though they would not before Vers 9. For all our daies are passed away in thy wrath c. That is Thy wrath lyeth heavy upon us all our life long we spend our years as a tale that is told that is they passe away in an instant even as when a man speaks his words continue no longer then they are speaking but as fast as they are uttered they passe away with a breath and vanish into the air and can by no means be recalled again yea as when men tell some foolish tale which is not worth the remembring and which men forget as fast as it is told Vers 10. The daies of our years are threescore years ten c. See the Note upon the Title of this Psalm It is as if he had said If to lengthen out the time of our lives we reckon them by the daies we live which will soon indeed amount to many thousands alas all this will make but threescore and ten years that is the usuall time of mens lives now whereas before the floud we see the Patriarks lived many hundred years And if by reason of strength they be fourscore years yet is their strength labour and sorrow that is if some by reason of more then ordinary strength of their constitution do live to fourscore years yet notwithstanding this their strength or even when they are in their greatest strength their lives are usually full of toil and trouble and manifold miseries and sorrows for it is soon cut off and we flie away that is the strength of men is soon decayed and then we are gone in an instant Vers 11. Who knoweth the power of thine anger c. This may be understood as spoken either 1. by way of bewailing the sad discovery of Gods anger against the Israelites in the wildernesse as if he had said Who is able to conceive or expresse how heavy the wrath of God lyeth now upon us Or 2. by way of admiring the infinite and incomprehensible power of God manifested generally in the judgements wherewith he contends in his wrath against those that sin against him or rather the wonderfull power that is in the wrath of God to awaken and terrify the children of men Who knoweth the power of thine anger that is Who is able to expresse or think how terrible thy wrath is to such poor creatures as men are when once thou makest it manifest that thou art offended with them As long as thou hidest thy displeasure they are fearlesse and proudly exalt themselves against thee but when thou makest them see thou art angry with them then they tremble and their spirits fail them Or else 3. by way of exclaiming against the stupidity of men Who knoweth the power of thine anger as if he had said Alas How few are there that know or consider or seriously lay to heart the power of thine anger nothing will make men fear thy wrath but even when thy wrath is discovered against them yet they rush headlong upon the pikes of thy displeasure And accordingly we must also understand the following clause even according to thy fear so is thy wrath one of these two waies to wit either 1. that there is as much danger and terrour in Gods wrath as men can possibly fear or 2. that according as men fear God so they are sensible of his displeasure they that fear not God care not for any discoveries of his anger against them but they that fear God are tenderly fearfull of every token of his displeasure and very ready to humble themselves under his hand Vers 12. So teach us to number our daies c. See the Note Psal 39.4 Vers 13. Return O Lord how long c. This doubtlesse is spoken with respect to the wandring of the Israelites so many years in the wildernesse if not also to their long bondage in Egypt as appears by the following words and let it repent thee concerning thy servants see also vers 15. Vers 14. O satisfy us early with thy mercy c. That is By shewing us mercy speedily satisfy our souls with the assurance that thou hast pardoned our sins and dost love us and own us as thy people see the Note Deut. 33.23 Vers 16. Let thy work appear unto thy servants c. That is Make it appear by thy working for us that thou art pacifyed towards us or rather Let that which thou wilt doe for thy servants or which thou hast promised our forefathers that thou wilt doe for us appear and be made manifest before our eyes let us see it done And most probable it is that this is particularly meant of that great work which God had promised to doe for them to wit that he would give them the land of Canaan for a possession so that it is in effect as if he had said Let it appear that thou hast not brought us out of Egypt in vain perfect the work begun by bringing us into the promised land Yet by these words thy work may be meant any speciall work of mercy because that is Gods chief work yea his proper work in regard of his Church When the Lord hides himself from his people and
in the Scripture and the idol-gods which the Israelites were forbidden to worship are called strange gods yet I rather think it is meant here of a whorish wife and that because that suits best with the words in the following verse which forsaketh the guide of her youth and forgetteth the covenant of her God such a one may best be called the strange woman because she is not the adulterers wife but another mans and therefore ought to be held as a stranger to any other which is also intended in the following clause even from the stranger which flattereth with her words Only we must know 1. that because the Hebrew word here translated the stranger doth as some conceive most properly signify an alien a woman of a forreign nation therefore some think that the common whore is so called because if any such were through abuse or toleration suffered amongst the Israelites contrary to that expresse law Deut. 23.17 they were looked upon as heathens excommunicate persons and others hold that the adulteresse is so called because she had alienated her self from God his people by her filthy conversation or because it was as unlawfull for a man to goe in to such a one as it was for the Israelites of old to marry with the daughters of Canaan 2. that though the adulteresse is wont to flatter her husband the better to hide her sin yet here Solomon speaks of the flatteries wherewith she enticeth other men to commit folly with her alledging this as the excellency of wisedome that it will preserve a man from the flatteries of such harlots Vers 17. Which forsaketh the guide of her youth c. Should we understand the foregoing verse of the unmarried whore then by the guide of her youth might be meant her father or any other guardian or governour under whom she had been brought up accordingly likewise the following clause and forgetteth the covenant of her God might be understood of the law of God or the covenant whereby all Gods people stand engaged to God not to commit any such abomination as whoredome is But doubtlesse Solomon speaks here of the adulteresse and accordingly by the guide of her youth is meant her husband to whom she was married in her youth as one she took to be her head and guide even as the same title is given to God in relation to his spouse the Church Jer. 3.4 Wilt thou not from this time cry unto me My father thou art the guide of my youth and it is of her breaking the marriage covenant whereof God is the authour witnesse that the following clause is meant and forgetteth the covenant of her God And this I conceive is here added to render such adulteresses the more abominable to shew how little cause there is why any man should be moved with such a womans flatteries that hath been already so perfidious not only to her husband to whom she was married in her youth when the love of women to their husbands useth to be most fervent from whom consequently she hath received many expressions of love and kindnesse but also to the Lord himself before whom she had solemnly promised to be faithfull to her husband Vers 18. For her house enclineth unto death c. Though it be most true that the whoredomes and adulteries of women do bring upon themselves without repentance certain destruction yet that this is not here as some would have it at least principally intended is evident because this is added to shew how great the benefit is that wisedome delivers men from the strange woman as was said before vers 16. For saith Solomon her house enclineth to death that is the very being with her in her house or the frequenting of her house is infectious and deadly and tends to the utter ruine of men both in regard of temporall and eternall death and her paths unto the dead that is the way that leads to her house or the wicked courses wherein she brings men to live that follow her and converse with her are the sure way to destruction The summe therefore of these words is this that adultery is the way to death not only eternall but temporall here in this world to wit both in regard that lust doth usually wast the vital powers and shortens mens lives sometimes they die of filthy diseases contracted by their uncleannesse and also in regard they are often cut off either by the rage of the jealous husband or by the sword of the magistrate or by some quarrels arising amongst those that are rivals in the love of these harlots or by some other way of divine wrath as usually by the Lords suffering them to fall into other sins that bring them to the gallows see Heb. 13.4 As for the phrases here used that her house enclineth unto death and her paths unto the dead they import as much as if it had been said either that her house is even bending and sinking ready to fall upon the heads of those that are there implying that both she and those that keep her company are continually in danger of utter ruine or else that her house is in the way that leads down-hill to death and eternall destruction or that the way to her house carries men down headlong to utter ruine Vers 19. None that goe unto her c. That is say some Expositours that lye with her according to that Isa 8.3 And I went unto the prophetesse and she conceived c. But I rather take it thus None that goe unto her that is that keep her company converse with her return again that is do ever get out of her power and leave this sin and turn to the Lord by unfeigned repentance no more then dead men of whom he had spoken in the foregoing verse do ever return from the grave or hell neither take they hold of the paths of life that is neither do they reform themselves or betake themselves to live a holy spirituall life that they may be saved though upon some sudden motions they may sometimes seem to catch at the paths of life yet they do not seriously constantly lay hold on them Indeed because it cannot truly be said that none that are insnared with harlots do ever repent turn to the Lord therefore I take it to be an hyperbolicall comparative expression none that goe unto her return again that is few or none of them none to speak of according to that Isa 64.7 there is none that calleth upon thy name that stirreth up himself to take hold of thee that is none in a manner And upon this account because whoremongers adulterers do so seldome return to the Lord by repentance in allusion thereto the same is said concerning the idolatrous Israelites Hos 5.4 They will not frame their doings to turn unto their God for the spirit of whoredome is in the midst of them Vers 21. For the upright shall dwell in
many Nobles Princes to be her agents Vers 15. To call passengers who goe right on their way That is if we understand it of the harlot those that are following their businesses not having any thought of her till she allured them or if we understand it as in the verses before of sinfull folly to seduce the truly godly from the right way of truth and holinesse according to that 2 Pet. 2.18 they allure through the lusts of the flesh through much wantonnesse those that were clean escaped from them who live in errour for wickednesse cannot endure to see others vertuous and Satan is alwaies most eager to foil the righteous Vers 16. Whoso is simple let him turn in hither c. If this be referred to the harlot it cannot be thought that she would with such language call in men to her only hereby is implyed that none but simple foolish men will be inveigled by her see the Note upon a like expression chap. 1.11 But if we take it as before is noted as the invitation of sinfull folly it is as if she had said You that are such fools as to deprive your selves of the profits honours and pleasures of this life chusing to toil your selves in wisdoms waies wherein you macerate your bodies and expose your selves to the hatred of the world and to manifold afflictions and crosses be wise at length and embrace the delights that are in my waies And indeed wicked men count piety folly madnesse Vers 17. Stolen waters are sweet c. That is Sinfull delights taken by stealth are the more pleasant This is follies or the harlots banquet opposed to that of wisdome mentioned above vers 2. And in the words there may be an allusion to those feasts in harlots houses where the provision is made up of such things as are stolen by filching servants and other lewd companions Vers 18. But he knoweth not that the dead are there and that her guests are in the depths of hell To wit that they are spiritually dead in the high way to be cut off by some violent death and as sure to be damned as if they were in hell already see the Notes chap. 2.18 and 5.5 and 7.23 And thus death is made here the effect of follies banquet as before vers 11. life was made the effect of wisdomes See the Note also chap. 2.19 CHAP. X. Vers 1. THe Proverbs of Solomon c. See the Note chap. 1.1 Because Solomons aim in these Proverbs is chiefly to instruct young men therefore he begins with a Proverb that may teach them to be obedient to their parents even as before he began his exhortation with this chap. 1.8 A wise son maketh a glad father to wit both in regard of the vertues that are in him the blessing of God that is upon him but a foolish son is the heavinesse of his mother to wit both in regard of his wickednesse the miseries which thereby he brings upon himself Both parents are comprehended in both clauses though in each of them one only be expressed Yet by most Expositours severall reasons are given first why gladnesse for the wisdome of their son is ascribed to the father particularly as namely 1. because the father is best able to judge of any thing that is commendable praiseworthy in him 2. because such a son is usually a great help to his father in his businesses 3. because the father going abroad can best take notice of the sons wise prudent pious carriage of himself and the worthy things that are done by him doth most frequently heare how he is every where commended applauded and 4. because the well-doing of the son tends most to the honour of the father that gave him such good education and secondly why heavinesse for the folly of their son is particularly ascribed to the mother to wit 1. because the mothers indulgence is usually judged is many times the cause of the sons wickednesse as is also more clearly implyed Prov. 29.15 a child left to himself bringeth his mother to shame 2. because such a son lying alwaies lusking idly in her eye at home she is chiefly troubled with it 3. because being the weaker vessel she is most passionate grieves most extreamly for it 4. because the mother is usually most despised by such ungracious sons and so this Proverb seems to be explained chap. 15.20 A wise son maketh a glad father but a foolish son despiseth his mother Vers 2. Treasures of wickednesse profit nothing c. Though all wealth even that which is justly gotten may be called treasures of wickednesse as our Saviour tearms them Luk. 16.9 the mammon of unrighteousnesse because they are usually the fuell of all kind of wickednesse neither can any wealth profit a man any thing in point of delivering him from death yet here by the opposition that is made betwixt the treasures of wickednesse and righteousnesse in the second clause we may plainly see that treasures gotten and kept by wicked means are here meant And though of these it may be absolutely said that they profit nothing because whatever outward advantage they yield to men yet they are the cause of their eternall destruction yet here the meaning is that in point of delivering men from the vengeance of God in the hour of death they profit nothing as is evident by that which is opposed hereto in the following clause but righteousnesse delivereth from death therefore so this proverb is elsewhere expressed chap. 11.4 Riches profit not in the day of wrath see the Notes also Psal 49.6 7. And inded ill-gotten wealth though continued till death which it seldome is doth rather at that time hurt then profit men in that their minds are sore troubled that they must part with it the remembrance of the wicked waies whereby they have gotten it doth wound their conscience as being an evidence to them of their eternall damnation But now righteousnesse which men foolishly abandon to get wealth delivereth from death both because 1. such as are righteous are never in danger to be â—ut off either by the sword of the magistrate or by the hand of divine vengeance 2. such are wonderfully preserved many times by the Lord when their enemies would put them to death and from other deadly dangers 3. though they do die death is no way hurtfull to them and 4. it alwaies delivereth certainly from death eternall And this proverb is added next to that which went before as some conceive to shew that therefore the way for parents to doe good to their children is not to hoard up for them ill-gotten goods but to train them up in the waies of righteousnesse Vers 3. The Lord will not suffer the soul of the righteous to famish c. Though it cannot be denied but that some of Gods righteous servants may have been starved died by famine yet because this is very rarely so see the
life But by right here I conceive is not meant that which is delightfull desirable but that which is blamelesse just And though there be no evil way wherein wicked men are not wont upon some pretence or other to flatter themselves according to that chap. 12.15 The way of a fool is right in his own eyes yet because there are some grosse waies of wickednesse which are so directly against the very light of nature that the worst of men cannot but judge them to be evil therefore I rather think that Solomons aim here is to shew that there are some waies which though they be contrary to the will of God therefore hatefull in his sight yet men are apt to think that they are just right and pleasing to God and that either because they have some appearance of goodnesse in them as it is in will-worships and insurrections against a lawfull magistrate abusing his power opposing the true religion many such like waies or because the gain pleasure they may find in those waies haply the great successe which God may give them therein doth many times bribe their judgements and makes them call evil good and darknesse light But the end thereof are the waies of death that is in the conclusion if they persevere therein to the end they will be found to be waies that do certainly bring men to eternall death and destruction And besides in that it is said that the end of this way which seemeth right to a man is not the way but the wayes of death this also may be hinted to us that one such evil way of errour and sin doth usually lead men into many more till at last it brings them to eternall destruction Vers 13. Even in laughter the heart is sorrowfull and the end of that mirth is heavinesse Because excessive laughter doth naturally cause pain in the body and maketh the heart to be afterwards the heavier therefore some Expositours conceive that Solomon doth in these words allude hereto But that which this Proverb seems to hold forth to us may be 1. that as in outward prosperity there is usualy somewhat of affliction that goeth along with it and accordingly with all naturall joyes there is still some mixture of sorrow even as there is still some leâ—s in the sweetest wines so likewise great prosperity is usually followed with some great affliction and so great joys do usually end in great sorrows 2. that when men do counterfeit mirth labour to drive sorrow from their hearts it will not be there will be still some secret gripings of grief even in their laughter at last their sorrow will return upon them again and so that mirth will end in heavinesse and 3. that it is thus especially with wicked men whose mirth is usually mingled with terrours and tortures of conscience and at last is followed with Gods wrath and vengeance and then their sorrow is pure sorrow without any allay of hope or comfort And the drift of noting all this here is to teach us rather to seek after those joyes that are solid and permanent and that will chear up the heart even in outward distresses Vers 14. The backslider in heart c. That is The man that turns away his heart from God his waies and groweth dayly worse and worse or rather The man that falls away from those waies of holinesse and righteousnesse wherein he walked for a time not slipping back only through infirmity in some particular actions but having his heart wholly estranged from God shall be filled with his own waies that is he that hath so soon his fill of goodnesse shall at last have his fill of wickednesse to wit in the punishments of it see the Note chap. 1.31 and a good man shall be satisfied from himself that is from his own comforts that he feels within himself or from his own works which God will abundantly reward especially in heaven where he shall be able to desire no more then he shall have Vers 15. The simple c. See the Note Chap. 1.4 believeth every word to wit every false report and flattery every fair plea of deceivers and so is easily deceived and drawn into evil but the prudent man looketh well to his going that is he will not take things upon trust and so will not be drawn to do any thing but what upon due consideration he finds he may lawfully safely doe see the Note above vers 8. It is indeed said 1 Cor. 13.7 that charity believeth all things but the meaning of that is only that charity teacheth men not to be causelesly suspicious but to interpret all things to the best unlesse there be apparent reason to the contrary and there is a great deal of difference betwixt this goodnesse of charity and the lightnesse of credulity Vers 16. A wise man feareth and departeth from evil c. That is when such a man seeth Gods judgments executed upon men or foreseeth any evil approaching whether it be by the warning that is before-hand given him or otherwise he will be afraid and so wisely decline the evil feared or rather he will be afraid of Gods displeasure and the punishment whereof he apprehends himself in danger so will forsake his sins as the cause of those evils but the fool rageth and is confident that is he rageth against those that reprove him and tell him of the evil that is coming upon him or like a mad man he breaks out into all manner of outrageous wickednesse furiously proceeds from sin to sin and so rusheth upoâ— the pikes of Gods displeasure being as the Apostle Jude speaks vers 13. as raging waves of the sea foaming out their own shame and yet is confident that all shall be well with him Vers 17. He that is soon angry dealeth foolishly c. That is he usually speaketh and doeth many absurd things many things that are hurtfull to himself and hereby he maketh himself a laughing-stock to men yea such a man for his folly is rather to be pitied then hated and a man of wicked devices is hated that is he that concealeth his anger carrying all fair outwardly but inwardly plotting revenge severall waies is usually hated as a mischievous person The still malicious man is far worse then the man that is hasty of spirit Vers 18. The simple inherit folly c. The grounds of this expression may be these 1. that the folly of simple wicked men is bred and born with them it descends to them as an inheritance by naturall generation from the loins of their parents 2. that it is proper and naturall to them in all things to behave themselves foolishly there is nothing so foolish ridiculous but they will embrace it nor so absurd and wicked but they will doe it though they pretend to seek after knowledge yet it will not be though they be ever learning yet they will never come to the knowledge
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
pronounceth a just sentence or more generally that in beâ—ring witnesse or in giving advice and counsell or in any other way doth alwaies speak that which is true just and equall without all flattery or dissimulation or that speaketh fitly to the purpose in any cause or matter propounded to him And by every mans kissing such a mans lips is meant that every one will dearly love and highly honour him and will be ready to doe him any service he is able and that because of the great good which such a man doeth by his speaking and because such faithfull lips are so rarely found for of these things kissing was a token and pledge see the Note 1 Sam. 10.1 Vers 27. Prepare thy work without and make it fit for thy self in the field and afterwards build thine house The drift of this Proverb is to teach us that we must never undertake any enterprise till we are sure of the means whereby to effect it But indeed the generality of Expositours understand the words otherwise Prepare thy work without and make it fit for thy self in the field that is first get grounds and store them with cattel sow and plant them every way husband them so that they may yield thee much fruit and that the fruit thereof may be carefully gathered and inned and when by this means or which is proportionably the same when by learning some trade or calling and following it diligently thou hast gotten somewhat whereon to live comfortably and well to maintain thy self family then trim and enlarge furnish thy house according to thy estate or build thee a new house fairer then that which thou hadst before or then get thee a wife provide for posterity And some also conceive Solomons intent to be that these works of husbandry must first be done in their season because the season being passed they cannot be done at any time But however both the one the other conceive the drift of the Proverb to be this that men must first provide for things necessary and of greatest importance and then afterwards for those things that are of lesse moment Vers 28. Be not a witnesse against thy neighbour without cause c. That is without just ground as by accusing him of that as a fault which is not a fault or by testifying that against him whereof he is guiltlesse which thou doest upon mere uncertainties or against thine own conscience when he hath given thee no cause so to wrong him or to raise such a report of him And if we thus understand the first clause the second may be to the same effect and deceive not with thy lips to wit by misinforming men and making them believe that to be truth which is not or making shew hereby that thou art a faithfull honest man when indeed it is not so or by colouring over a bad cause with a varnish of fair words thereby to deceive those that hear thee and not speaking the truth simply plainly Or else we may understand the first clause thus Be not a witnesse against thy neighbour without cause to wit not being legally cited and called thereunto offer not thy self herein of thine own accord which will imply that thou doest it rashly out of ill will or envy or in a way of revenge and deceive not with thy lips to wit by flattering men or by deceitfull promises and pretences of love So the first clause may forbid deceiving men by false witnesse and the second deceiving them by flatteries Or if we understand the first clause as most do of backbiters the meaning of the whole sentence may be briefly this Do not slander him secretly and in the mean season flatter him to his face Vers 29. Say not I will doe so to him as he hath done to me c. See the Note chap. 20.22 I will render to the man according to his works as if he had said thereby proudly speaking of thy self in the very language of God But now some understand this particularly with reference to the foregoing verse of a mans resolving to deceive or bear false witnesse against his neighbour in a way of revenge because he had formerly done so to him Vers 34. So shall thy poverty come as one that travelleth c. See the Note chap. 6.11 CHAP. XXV Vers 1. THese are also Proverbs of Solomon c. To wit These that follow to the end of the 23. chapter as well as those before from the beginning of the 10. at least to the 23. of the foregoing chapter which the men of Hezekiah that is his servants or courtiers perhaps his secretaries or the men which he had appointed to that service whether private men or Priests or Levites or prophets that lived in his time as did Isaiah amongst others it is not expressed copied out to wit out of some writings or fragments of writings then extant wherein Solomon or some other from his mouth had written many of his Proverbs or it may be out of some publick Records that were kept of Solomons Act and Monuments It seems Hezekiah in his zeal to promote the cause of Religion appointed some to this service of collecting the choicest of Solomons Proverbs that were found at that time in any other book which having done reduced them into order and prefixed this Inscription they were joyned to this book see the Note chap. 1.1 Vers 2. It is the glory of God to conceal a thing c. God may be said to conceal a thing 1. in that he doth not communicate his counsels and purposes unto others by way of advising concerning any thing which he intends to do for saith the Prophet Isa 40.13 Who hath directed the spirit of the Lord or being his counsellor hath taught him but doth without any such consultation what ever seemeth good in his own eyes 2. in that he hath made known to his people in his word many truths which are to them unsearchable mysteries the causes whereof and the manner how they should be humane reason is no way able to reach as the Trinity of persons in the unity of the Godhead the eternall generation of the Son and procession of the holy Ghost many such like 3. in that there are many things the knowledge whereof God imparteth not to any but reserveth it wholly to himself as the hour of mens naturall death and the day of judgement and many things again there are which he revealeth to some and not to others according to that Matth. 11.25 I thank thee O Father Lord of heaven and earth because thou hast hid these things from the wise and prudent and hast revealed them to babes and 4. in that he doth many things the causes and reasons whereof the wisest of men are no way able to comprehend and search out which as it is true in many naturall things for who can exactly demonstrate the reason of the blowing of the winds Ioh. 3.8 of the ebbing and
out of his bed or at least rise up in his bed some way to ease himself and all the daughters of musick shall be brought low and the meaning is either 1. That old men are not affected with musick as not being able to discern and to judge of the distinction harmony of sounds as old Barzillai said of himself 2 Sam. 19.35 can I hear any more the voice of singing men and singing women and if we understand this clause so then by the daughters of musick are meant either the ears that delight in musick naturally as children delight in their parents which are said to be brought low because they grow deaf or at least lose much of their exquisite sense in judging of musick or else all kind of musick whether of voices or instruments which may be said to be brought low or abased because old men regard them not Or 2. That old men are not able to sing as formerly they have done And then by all the daughters of musick are meant all the natural organs and instruments of singing as the lips the teeth the wind pipe the lungs c. which are said to be brought low because they fail old men some being weak and some wanting as in an old untunable instrument Vers 5. Also when they shall be afraid of that which is high c. That is say some they shall go stooping downward as if they were afraid lest something on high should hit them But rather the meaning is that in old age men are afraid either first to goe up any high steep hills stairs or ladders because of the faintnesse and unweildâ—nesse of their bodies the stiffnesse of their joynts and the shortnesse of their breath or secondly to go or stand upon the top of any high places when young men are venturous and bold yea or so much as to look upward towards such high places because of the giddinesse of their heads yea and thirdly they are wont to be afraid of every knobby hillock or stone or clod that lyes in their way lest they should stumble at it Which is farther amplified in the following clause and feares shall be in the way that is they shall go slowly and tremblingly as if they were afraid or rather where ever they goe they shall goe in feare Being through age feeble and unwieldy and unable to help themselves they are afraid of stumbling slipping and falling or they are afraid lest any dog or other creature should run against them and cast them down or lest they should be justled down or hurt by people that go up and down hastily and carelessely be their way never so smooth and plain they will be still fearfull of some evill or other that may befall them And the Almond tree shall flourish that is their heads shall suddenly be as white with gray haires as the almond-tree is when it blossomes for to the almond-tree Solomon compares the hoary head of the old man rather then to any other tree either because it useth to be full of blossomes and the blossomes thereof are very white or because it floureth and flourisheth betimes as some say in January before other trees whence it was that by the appearance of the rod of an almond-tree Jer. 1.11 the suddennesse of the Judgement that was coming upon Gods people was fore-shown to the Prophet and so as the blossoming of the Almond-tree was a sure signe of the springs fast approach so the gray haires of the old man those Church-yard flowers as some have called them are fore-runners of death And the grashopper shall be a burden that is the lightest thing that is shall be such a burthen to them that they shall be impatient of bearing it Or it may be understood as an allegoricall expression signifying that in old age their legs and other limbs shall become leane and dry and withered like those of the grashopper and so become a burden to them And desire shall faile that is the desire of meat and drink and marriage yea the desire of all those pleasures wherein they much delighted whilst they were young shall then leave them And because these last decayes of old age mentioned hitherto in this verse are such as betide men in their decrepit yeares when they are almost at their journeyes end therefore doth Solomon here adde the following words Because man goeth to his long home that is to the grave whereinto old men seem to have set one foot already or to his eternall state after death wherein the dead must continue as long as this world lasts until the day of the generall resurrection and not flit about from one place to another as they did whilst they lived here upon the earth And the mourners goe about the streets that is kindred and friends shall goe weeping in the streets because of the sad condition wherein the dying man lyeth Or they shall with great solemnity and with the attendance of many mourners carry his body through the streets to his grave And amongst these mourners such are to be included as were wont in former times to be hired to make lamentation at funeralls See the Note Job 3.8 Vers 6. Or ever the silver cord be loosed or the golden bowl be broken c. Some understand this verse also literally to wit that by the silver cord and the golden bowl here is meant all kind of chaines and bracelets and rings and jewels of silver and gold wherewith the richer sort both of men and women are wont to adorn themselves And so likewise in the following words or the pitcher be broken at the fountain or the wheel broken at the cistern under those tearms of the pitcher at the fountain and the wheel at the cistern they conceive all requisite provisions and accommodations for the support and well-being of this present life are comprehended both such as are more obvious and easie to be gotten even as a man by stooping down at a spring may presently fill his pitcher with water and likewise such as cannot be attained without some more labour and cost as when water must be drawn up by a wheel from some deep well And so they conceive the drift of this place to be as if Solomon had said Remember now thy Creatour in the dayes of thy youth before first old age and then immediately death seiseth upon thee when all thy goodly and precious ornaments will be looked upon as broken worthless things and thou wilt cast them away as not worth the minding yea when the most needfull helps and commodities of this life will be to thee as if they were not because thou canst not make any use of them But then againe others hold that Solomon doth here still proceed to set forth under these allegoricall expressions how man is at last dissolved by death after old age hath by degrees weakened and wasted the vitall parts of the body for to this purpose they conceive that the life of man is here compared
well-growing of his seed and so likewise he shall loose his harvest and never reap his corne if upon every rising of a cloud in the sky he feares there will be rain so that man shall never doe good to the poor and so never obtain the reward which God hath promised to those that doe liberally sow this seed that is still out of covetousnesse or distrust pretending that it is not yet a fit season to give and suggesting to himselfe many needlesse feares of what may be hereafter thereby to justifie himselfe herein as that he may come to have many children that in old age or in long and tedious sicknesse or times of trouble he and his may want what they now give Wind and clouds are uncertain signes of what weather will be and may blow over and so are the feares of covetous men Vers 5. As thou knowest not what is the way of the Spirit c. That is say some Expositors the way of the wind to wit whence it cometh and whether it goeth Joh. 3.8 when and from what point of the heavens it will blow and whether with a violent or a gentle gale Or rather the way how the soul doth at first enter into the body of every child in its first conception which indeed is the more probable because the next clause that is joyned with it doth clearly agree hereto nor how the bones doe grow in the womb of her that is with child that is how the body of a child is made and growes up in the womb of the mother for the bones are only mentioned figuratively in stead of the whole body because the figure and frame of the whole body is chiefely from them how all the severall kinds of substance in the body skin and flesh and sinewes and bones should be made of the same seed and how so many and so many several sorts of bones should be formed and hardened and knit together in the womb even so thou knowest not the works of God who maketh all that is thou knowest not what God will do in future times who as he is the maker of all things so accordingly he doth with all things whatsoever he pleaseth Some Expositors doe comprehend other incomprehensible things in that which is said here of the way of the Spirit as namely how the Spirit that is the soul doth fashion the several organs of the childs first conception according to that old saying that anima est sui domicilij architectrix how the child breathes and is not stifled in the mothers womb or how it lives if it breathes not and which way the soul goeth out of the body when a man dyeth But howsoever the meaning is cleare that if we know not these ordinary things that are dayly done amongst us much lesse can we know the future works of Gods providence so that as the husbandman must not forbeare sowing or reaping for fear of this or that because they know not how God may order the wind or the weather and how he may turn it to good so neither ought men to forbear or delay relieving the poor out of vain and idle pretences and feares because they know not what God may do to them or theirs or others in time to come Though men know not how their bounty should tend to their advantage yet God can bring it about many several wayes And againe because they know not how soone God may cut them off by death or strip them of their estates and therefore it is not good to put off their charity lest they should be surprized Vers 6. In the morning sow thy seed and in the evening withhold not thine hand c. Some conceive this to be an exhortation inferred from that which is said in the foregoing verse concerning the uncertainty of future events pressing men to an assiduous diligence in all things in general which in their several callings God requires at their hands And indeed all works of righteousnesse whereto men are bound by their general or particular calling are in the Scripture sometimes compared to seed sown as in Pro. 11.18 To him that soweth righteousness shall be a sure reward for which see the Note there so that if we thus understand the words here then by mens sowing their own seed is meant that they should intend their own calling without intermedling with other mens businesse But because Solomon hath been all this Chapter hitherto pressing men to be charitable to the poor comparing almes to the sowing of seed I conceive it to be unquestionable that these words likewise intend the same thing In the morning sow thy seed and in the evening withhold not thine hand that is Be alwayes doing good begin betimes and never give over be not weary of well-doing begin in the morning of thy youth and hold on to the evening of thine old age or as soone as thou beginnest to have an estate begin presently to give and so hold out unto thine end whilest the day of mans life continues there will be seasons for good works but when the night of death once comes there will be no more time of working then For thou knowest not whether shall prosper either this or that or whether they both shall be alike good that is As the husbandman knoweth not whether the seed he soweth in the morning or in the evening shall spring up best and yield the fairest crop so neither knowest thou which of thine almes shall be best bestowed whether of them will be most advantageous and welcome to the poore and received with most thankfulnesse nor whether of them will be most acceptable to God and procure from him the greatest reward nay thou knowest not but that both may in these respects be alike good for thee Vers 7. Truly the light is sweet and a pleasant thing it is for the eyes to behold the Sun That is It is a sweet and delightfull thing to live in this world and to enjoy the benefits and comforts of this life especially to live in the Sun-shine of prosperity see the Notes Chap. 7.11 Psal 49.19 Esth 8.16 There is herein a transition to a new direction or advice which he prosecutes in the remainder of this book Hitherto Solomon hath set forth the vanity of all things here in this world and withall hath given many excellent Directions to teach men how they may in a great measure remedy these vanities and live with as much comfort peace and tranquility of mind as here in this world men are capable of But now because men must dye and after this life is ended must passe into an eternall condition either of blisse or misery and so the happinesse of man after which he hath all this while made enquiry cannot be compleat and perfect unlesse he can assure to himselfe a share in the blisse of that eternall condition therefore in the next place he directs men how they may after a life spent contentedly and comfortably