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
their young years And indeed some Expositours conceive that this last is solely intended in these words and so they conceive that the same thing that is affirmed in the first clause they die in youth is repeated again in other tearms in the second clause and their life is among the unclean that is they are cut off amongst such as themselves wanton youngsters that live in all kind of uncleannesse And some think also that Elihu hath reference in these words to the destruction of Sodome Vers 17. But thou hast fulfilled the judgement of the wicked c. That is thou hast carried thy self as wicked men use to doe thy course hath been just like theirs or thou hast judged as wicked men use to doe in censuring the waies of Gods Providence towards thee It seems to be the same in effect with that which he had said before chap. 34.8 that Job went in company with the workers of iniquity whereupon he adds judgement and justice take hold on thee as if he should have said you see what you get by speaking so desperately of God the just indignation of God hath already seized upon thee Vers 18. Because there is wrath beware lest he take thee away with his stroke That is Because thou hast shown such wrath and indignation against God or rather Because though God be very long-suffering and patient yet there is wrath with God as well as mercy and patience or because Gods wrath is already broken forth upon thee take heed that thou dost not provoke him farther even to the cutting of thee off Vers 19. Will he esteem thy riches no not gold nor all the forces of strength That is As thou canst not by thy wealth so neither by any force or strength be delivered when once thou art cut off or when once God hath determined to cut thee off Vers 20. Desire not the night when people are cut off in their place There are severall Expositions given of these words which being considered apart by themselves the words would well enough bear as first that Elihu counsels Iob that he should not desire the night as thieves and robbers do that he might doe mischief therein when poor men are usually cut off in their places by those that unexpectedly break in upon them secondly that he adviseth him not to desire the night of other mens afflictions and tribulations that taking advantage thereof he should cut them off in the places where they live thirdly that he calls upon him not to desire the night as thinking to find thereby some ease in his miseries since there is no looking for ease as long as God is angry with him and God even in a night doth often cut off whole nations at least many people together and therefore may easily cut off him and fourthly that he wills him not to desire the night that is not to desire to know the night when people are cut off in their place not curiously to enquire into the cause of that judgement of God when in a night sometimes whole nations or multitudes of people are cut off in their place they need not be driven forth or scattered abroad into strange countries they melt away in their own place and hereby he would intimate that Job should not make so strange of it nor be so eager to know why he being a good man should be so sorely afflicted But because in the foregoing verses Elihu had warned Iob to take heed that he did not provoke God utterly to cut him off therefore I rather think this to be the meaning of the words Desire not the night when people are cut off in their place that is Desire not death which is the common passage of all men and by the stroke whereof men are utterly cut off and so if they be not in the better condition do perish eternally as if he had said so farre you are from fearing Gods cutting you off that you desire it but take heed of this c. Vers 21. Take heed regard not iniquity c. That is affect not this murmuring against God and desiring death and quarrelling against his proceedings for this hast thou chosen rather then affliction to wit in that he chose to contend with God rather then patiently to bear his afflictions Vers 22. Behold God exalteth by his power c. This may be understood two severall waies to wit either that God exalteth and magnifyeth himself or his works by his power that is that by the manifestation of his almighty power God sheweth himself to be a great God and his works appear exceeding glorious and then the drift of this clause is to put Job in mind that therefore there is no reasoning nor contending with him or else rather that God doth often by his great power exalt those that are afflicted and cast down and then the drift of the words is to intimate to Job that God was able to exalt him and that if ever he were raised again from his low condition it was God that must doe it in regard whereof it was fitter that he should humble himself before God and seek his favour rather then quarrell against him for that which he had done to him And then in the next clause it is said who teacheth like him either because God being omniscient and knowing all things of himself must needs teach better then man that knoweth but in part and as he receives from others or because God enlightneth the mind and effectually teacheth the heart which no man can doe or because God teacheth men by the afflictions he layes upon them and then the drift of this last clause is to imply that as God is great in power so he is of incomprehensible wisedome and that men should content themselves with that which God teacheth and not search into those things which are above their reach and especially that it was a mere folly to murmure against any of Gods proceedings as if man could teach God how to govern the world and that Iob might learn much by the afflicting hand of God if the fault were not in himself yea that particular lesson that none could raise him but God was clearly taught him in that all the while he was so impatient he was still kept in such a helplesse condition Vers 23. Who hath enjoyned him his way This is alledged to prove that therefore none can controll or condemn what he doth concerning which see the Note chap. 34.13 Vers 24. Remember that thou magnifie his work which men behold That is Instead therefore of searching into Gods secrets busie thy self rather in magnifying those works which lye open to every mans view and this may be meant of the works of God in generall or of the heaven in particular the meteors rain and thunder and lightning whereof he speaks in the following verses Vers 25. Every man may see it man may behold it afarre off That is the heaven or it may be better understood of
at the first dawning of the morning Vers 19. Out of his mouth goe burning lamps and sparks of fire leap out This may be meant first as the words in the foregoing verse of the glittering of the water he spouts out of his mouth appearing afarre off like sparkling fire or secondly of his breath which being like thick and hot smoke appears to the beholders as if there were some great fire from whence it proceeded as is expressed in the following verse Out of his nostrils goeth smoke as out of a seething pot or caldron or thirdly of the exceeding heat of his breath which by reason of the fiery constitution of his body may be sulphureous and so appear as fire or at least exceeding hot as if there were sparkles or flames of fire went along in it or as if it were hot enough to set any thing on fire for all these are hyperbolicall expressions according to that which followeth vers 21. his breath kindleth coals And indeed that inward heat which must concoct meat for such a mountainous body had need to be like that of those huge fires in kitchins where meat is dressed for great families Vers 22. In his neck remaineth strength c. That is In that part of his body which is next his head which is the neck in other creatures he is exceeding strong and able to bear down all before him and sorrow is turned into joy before him that is that which is very terrible in it self and would exceedingly fright others and cause sorrow and mourning in others as when he meets with other huge sea-monsters or ships armed for fight or any other enemy it is a joy to him as hoping then to get some good prey or delighting in his pride to try his strength upon them Vers 24. His heart is as firm as a stone yea as hard as a piece of the nether milstone That is He is as fearlesse and mercylesse as if his heart were of stone yea the hardest of stones for the nether milstone is named not so much because that still stands firm and is never moved as because the milstone is made of a very hard stone and the nether milstone because it must bear the other is usually the harder of the two Some understand it as an hyperbolicall expression of the hardnesse of the flesh of his heart to wit that it is firm and hard more like a stone then flesh But the former Exposition I like much better Vers 25. When he raiseth up himself the mighty are afraid c. That is When he lifteth up himself and so is seen above the waters as a mountain in the sea the stoutest that are whether you understand it of fishes beasts or men will be afraid and it may more especially be meant of marriners and souldiers in ships men that are of all the most bold and fearlesse and to men I am sure the following clause must be restrained by reason of breakings they purify themselves that is by reason of the Leviathans violent breaking of the sea as he turns this way or that which makes it perilously rough and boisterous or by reason of the mighty waves dashing and breaking one upon another or upon any thing that is in their way occasioned by the rouling of his vast body in the sea or by reason of his usuall breaking and dashing of ships in pieces they apprehend themselves in present danger of death and so thereupon doe what they can to expiate their sins that if it may be they may be delivered from that danger as by confessing their sins by praying to God for mercy and favour by offering sacrifices or at least binding their souls in a vow for sacrifices or other things Some understand it of their vomiting by reason of the seas tumbling their ship as if it had been translated they purge themselves or of a worse purging through fear but our translation they purify themselves will hardly bear such an Exposition Vers 26. The sword of him that layeth at him cannot hold the spear the dart nor the habergeon Or the breast-plate This last is mentioned amongst the rest to imply that as no weapon can hurt him so no arms can defend the man that shall dare to contend with him that his teeth will pierce through an iron breast-plate as easily as through a mans skin or that be a man never so well armed he will soon for all that devour and swallow him up Vers 30. Sharp stones are under him c. That is Usually he lyes upon the sharpest-pointed stones and rocks and yet they never hurt him As for the next clause he spreadeth sharp-pointed things upon the mire though some take them to be a high hyperbole to wit that by his weight he grinds the stones into dust and so spreadeth it upon the mire yet I rather conceive that by spreading sharp-pointed things upon the mire is only meant that by his weight he often breaks the craggy and sharp ends and pieces of the rocks he lyes upon which by that means are scattered here and there upon the mire in the bottome of the sea or else the scattering of stones slung at him and the pieces of swords and spears and darts which being broken upon his scales do fall and sink down to the bottome of the sea Vers 31. He maketh the deep to boyl like a pot c. The meaning is that partly by the moving of his huge body and partly by his blowing out the waters from his mouth he causeth the sea to swell and tumble and bubble and foam as a pot of seething water will do when it boyls on the fire And in the following clause he compares it particularly to the boyling of a pot of oyntment he maketh the sea like a pot of oyntment either because that useth to be done with a violent fire and by reason of its thicknesse doth rise and swell the more or else rather to expresse how muddy the sea is made thereby and what a froth and scum there will be on the top of the waters Vers 32. He maketh a path to shine after him one would think the deep to be hoary That is As he swims along he leaves a kind of furrow behind him which appears as the path where he went where the water is shining and frothy as if there were a hoary frost upon the waters Vers 33. Vpon the earth there is not his like c. No not the Behemoth before spoken of Vers 34. He beholdeth all high things c. Some understand this of the height of his body to wit that when he raiseth up himself he can behold the very tops of the masts of ships and the highest hils and mountains on the lands But there are two other Expositions of the words that seem far more probable first that that they were intended to set forth his fearlesnesse to wit that he is not afraid to behold the mightiest and most terrible of all Gods creatures but
what he had said before vers 4. concerning the multiplyed sorrows of those that hastened after other Gods But still we see he speaks of his inheritance My lines are fallen to me c. as alluding to earthly inheritances which fall to men by lot after they have been divided by lines and of this last see the Note Deut. 32.9 As for them that understand the whole Psalm of Christ they take this verse to be an expression of the precious account that Christ makes of his Church his inheritance given him of his father Vers 7. I will blesse the Lord who hath given me counsell c. That is who hath by his spirit perswaded and enclined my heart thus to chuse thee for my part and portion and so in other things also to doe what may be pleasing unto thee my reins also instruct me in the night-seasons that is by the inward and secret instinct of Gods spirit I find my thoughts affections and desires moved as to other things agreeable to Gods will so especially to this of chusing God to be my portion see the Note Psal 7.9 and this he mentions to have been done in the night when he had no body else to counsell him but God yea and constantly night after night in the night-seasons because indeed when men are free from worldly imployments and the distraction of the senses the spirit of God finds the minds of men fittest for serious and holy meditations and withall haply thereby to advance the praise of God in that by the inspirations of his holy spirit he was moved to those holy thoughts and desires at those times when men are usually surprized and overborn with drowsinesse and if awake subject rather to distracting affrightments yea often overborn by temptations to sin Indeed they that understand each passage of this Psalm of Christ do otherwise expound these words to wit that God did inwardly counsell and strengthen Christ in that time of black darknesse that was upon his spirit when the Lord in a great measure withdrawing the light of his countenance and pouring forth his wrath upon him he was thereby inwardly both in soul and body filled with most exquisite tortures through pain and grief and fear which made him cry out Father if it be possible let this cup passe from me and afterwards My God my God why hast thou forsaken me But the former Exposition is to me far the better Vers 8. I have set the Lord alwaies before me c. The Apostle Peter expresly saith that David spake this concerning Christ Act. 2.25 For David speaketh concerning him I foresaw the Lord alway before my face c. and he proves it by shewing that the words following vers 10 could not be properly and literally understood of David But yet because the Apostle there yieldeth that these words were spoken by David and it is evident that he that speaks here speaks of himself I have set the Lord alwaies before me c. therefore for the resolving of this doubt we must say that though David spake these words of himself yet it was chiefly in reference to Christ and that not only because being a type of Christ he did as it were represent Christs person but also especially because Christ was now in his loyns according to the flesh and indeed the Apostle in that place seems to render this as the reason why he applyed these words of David to Christ Act. 2.30 31. Being a prophet saith Peter and knowing that God had sworn with an oath to him that of the fruit of his loyns according to the flesh he would raise up Christ to sit on his throne He seeing this before spake of the resurrection of Christ c. So that these words were spoken by David both concerning himself and concerning Christ I have set the Lord alwaies before me c. that is I have set my thoughts continually upon God as being ever present with me and that both as having respect in all things to doe his will as indeed it is said of Christ Phil. 2.8 that he humbled himself and became obedient unto death even the death of the crosse and also as â—esting solely upon him for help and support in all my troubles and sufferings Because he is at my right hand I shall not be moved that is because he is ever present with me and still ready to assist and protect me I shall not be moved from that happy condition wherein I stand I shall not lose the favour of God nor fall from my integrity nor from my hope and confidence in God And as these words are intended of Christ they imply also that he should not be swallowed up of his sorrows nor removed from his constant obedience to the will of his father Gods readinesse to assist is expressed by this phrase of his being at our right hand because the right hand is the chief strength of a man and thereby he assails his enemies and therefore this had need to be chiefly secured and protected Vers 9. Therefore my heart is glad and my glory rejoyceth c. That is my tongue see the Note Gen. 49.6 My flesh also shall rest in hope That is When my body shall be laid at rest in the earth it shall not be without hope of a joyfull resurrection For hope is here ascribed to the dead body figuratively as an earnest expectation and waiting for the manifestation of the sons of God is ascribed to the senselesse and unreasonable creature Rom. 8.19 Vers 10. For thou wilt not leave my soul in hell neither wilt thou suffer thine holy one to see corruption This the Apostle Peter saith could not be spoken of David but of Christ only that is properly and literally and that because Davids body was left in the grave unto that day and was corrupted Act. 2.29 c. Let me freely speak unto you of the Patriarch David that he is both dead and buried and his sepulchre is with us unto this day c. but he spake of the resurrection of Christ that his soul was not left in hell neither his flesh did see corruption and the like the Apostle Paul affirmeth concerning this place Act. 13.36 37. David after he had served his own generation by the will of God fell on sleep and was laid unto his fathers and saw corruption but he whom God raised again saw no corruption But yet because David knew well that Christ should rise again as the head of that mysticall body which should all partake of the same benefit together with him and that by vertue of Christs resurrection even he also should one day be raised from the grave whence it is that Christ is called 1 Cor. 15.20 the first fruits of them that slept therefore David had doubtlesse respect also to himself in this which was principally and prophetically intended concerning Christ namely that God would not leave him for ever in the grave nor suffer him to perish in the pit of
people But then where there is want of people the contrary may be said in every regard Vers 29. He that is slow to wrath is of great understanding c. To wit because much wisdome is required for the subduing of mens corrupt passions that are so hardly tamed but he that is hasty of spirit exalteth folly that is he discovereth himself to be a man of great folly or he maketh his folly conspicuous that all men may see it as things lift up are the more easily seen by many but see the Note above vers 17. Vers 30. A sound heart is the life of the flesh c. This may be spoken in allusion to the heart in a mans body so the full meaning of the words may be this that as when that principall part of mans body the heart is sound incorrupt it makes the whole body lively healthfull so when the mind is sound that is free from all sinfull passions which are the morall sicknesses and distempers of the soul particularly from envy as the opposite clause implyeth even this also through Gods blessing the quiet and joy which it works in those that have it Prov. 17.22 doth render the whole body vigorous healthfull and so to appear outwardly and consequently it lengthens mens lives yea it hath this effect in those that are of the weakest tenderest constitution for this some think may be implyed in the word flesh But envy the rottennesse of the bones as if he had said A rotten heart full of envy doth on the contrary waste and consume the strongest bodies see the Notes chap. 12.4 and Job 5.2 Vers 31. He that oppresseth the poor c. That is that any way wrongs him though it be but by neglecting to relieve him out of a base esteem that he hath of him not regarding though he perish in his wants for that this is implyed the opposite clause sheweth reproacheth his maker to wit 1. because it is a wrong to the Creatour when his creature is wronged especially a man that is made after Gods own image which the poor man is as well as the rich 2. because it is God that hath made him poor and the oppressing of those that God hath put into a poor condition is a base perverting of the wise providence of God in making some rich some poor which God hath done for many holy ends and purposes and it imports as much as if one should think that God made them poor that the rich might crush and oppresse them 3. because by oppressing the poor he doth as it were set himself at defiance against God who hath promised to protect them or at least carrieth himself as if he thought that God could not or would not maintain their cause against him But he that honoureth him hath mercy on the poor that is he that hath a desire to honour God will shew mercy to the poor or he that sheweth mercy to the poor doth thereby honour God to wit 1. in that he is carefull to obey Gods command herein 2. in that he relieves those for whom God hath undertaken to provide and so God is honoured in the accomplishment of his promises 3. in that he relieves them as Gods creatures and made after his image and so God takes it as done to himself and 4. in that this argues that he reverenceth the wise providence of God in mingling rich and poor together Vers 32. The wicked is driven away in his wickednesse c. That is for his wickednesse or in the very act of his wickednesse or his wickednesse is the very outward means of his ruine And that Solomon means here the wicked mans being driven away in his death is evident by the opposite clause wherein he mentions the death of the righteous see the Note also Job 18.18 Accordingly therefore the full drift of this expression may be to imply 1. that the wicked are many times sodainly unexpectedly and violently hurried away out of this world where because they live in pleasure they would by their good will live for ever and hereto also agree those expressions elsewhere Luke 12.20 Thou fool this night thy soul shall be required of thee and Job 27.8 what is the hope of the hypocrite though he hath gained when God taketh away his soul 2. that when God begins to raise the storms of his displeasure against wicked men they are no way able to free themselves but are driven away as dust or smoke or chaff is driven away by the wind so sent packing to their place see the Note Psal 1.4 if they seem to escape for a time yet God doth so follow them on with his judgements that he never leaves till he hath driven them into the pit of destruction and 3. that wicked men are driven away by death not only from their present enjoyments but also from all their hopes either for this life or that which is to come But the righteous hath hope in his death to wit because death it self is a great advantage to them the spirit of God chears up their hearts in their greatest agonies with a hopefull expectation of their glory hereafter I know some Expositours understand the first clause either of wicked mens being driven away from sin to sin by the violence of their corrupt lusts affections or of their disappointments in generall that they are usually driven away from the accomplishment of their wicked designs yea that nothing succeeds well with them And so likewise some understand the second clause either of the righteous mans hope in the most desperate dangers even when he walks through the valley of the shadow of death as David expresseth it Psal 23.4 for which see the Note Job 3.53 or else that the righteous hath hope in his death that is the wicked mans he hopes that God will in time cut him off and that then it will be better with the righteous But the first exposition is I conceive that which Solomon intended Vers 33. Wisdome resteth in the heart of him that hath understanding c. That is He that is truly an understanding man will be sure to store up holy heavenly wisdome in his heart and when he hath gotten it he will as carefully preserve it as a precious treasure see the Note Psal 119.11 there wisdome constantly resides as in her own house and from thence they that desire it may fetch it for thence she doth upon all just occasions manifest her self which last is implyed by the following opposite clause but that which is in the midst of fools is made known that is nothing but folly dwells in such mens hearts and that themselves do continually proclaim Or which is farre the most probable Wisdome resteth in the heart of him that hath understanding that is A wise man can and doth usually conceal his wisdome he will not indiscreetly or vain-gloriously utter what he knows but that which is in the midst
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
is that he saith their heart thereby implying that the wicked are usually of one heart and of one mind for the working of mischief Vers 3. Through wisdome iS an house builded c. As if he had said with reference to what went before vers 1 2. This therefore is a better way that we may thrive and prosper in the world then to joyn with the wicked in their cursed ways But see the Note chap. 14.1 Vers 5. A wise man is strong c. To wit not only for acts of spirituall fortitude see the Note chap. 16.32 but also for the accomplishing of those externall enterprises which are usually effected by diligence and strength of body see the Note chap. 21.22 Vers 6. For by wise counsell thou shalt make thy war and in multitude of counsellors there is safety See the Notes chap. 15.22 and 20.18 Vers 7. Wisdome is too high for a fool c. That is he apprehendeth it to be above his reach and so will take no pains to get it or being wholly intent upon earthly things wisdome is above his sight that he cannot discern the preciousnesse of it yea it is above the reach of his naturall capacity 1 Cor. 2.14 the naturall man receiveth not the things of the spirit of God for they are foolishnesse unto him neither can he know them because they are spiritually discerned So it follows he openeth not his mouth in the gate that is he shall not be able to speak a word in his own defence when he shall be questioned before the magistrate as on the contrary it is said of others Psal 127.5 they shall not be ashamed but they shall speak with the enemies in the gate or rather such an one shall never be called to any place of magistracy which is a place for wise men or if he be he will not dare to offer to speak or he will not be able to speak or at least not to speak any thing to the purpose Vers 10. If thou faint in the day of adversity thy strength is small That is say some Expositours it will fail more more and will become very small if thou dost not hearten encourage thy self but sufferest thy heart to faint within thee thy strength will grow lesse lesse or rather thus Though thou seemest never so couragious in a prosperous estate yet if thou faint when adversity comes as apprehending that thou shalt never be able to endure it or that there is no hope of escape this is a clear sign that thy strength is small since it is not so much the quality or the greatnesse of the affliction that maketh a man faint as the cowardlinesse or weaknesse of his own spirit Vers 11. If thou forbear to deliver them that are drawn unto death c. To wit by unjust violence if thou doest not what might be lawfully done towards their deliverance and those that are ready to be slain that is those that are in some danger of death by reason of some plot that is in hand against them or rather that are in present danger of death just ready to be slain Vers 12. If thou sayest Behold we knew it not c. To wit neither did I know it nor those that were about me who otherwise would certainly have informed me And the meaning may be either that they knew not how to deliver them or rather that they knew not the danger he was in or that he was unjustly in danger Doth not he that pondereth the heart consider it that is doth not he exactly know whether it be so or no and he that keepeth thy soul doth not he know it where God 's keeping and preserving mans soul is mentioned to imply either 1. that he that keepeth the soul must needs know the thoughts of the soul or 2. that Gods preserving the life of a man might well be an engagement to make him the more carefull to preserve the lives of others when they were in danger especially considering that it might be that for that very end God had preserved him or 3. that God having every mans life at his command every man had cause to be very carefull that they did not by slighting others in their dangers provoke him to displeasure or 4. that God was able to preserve any man if he should be brought into any danger by appearing for those that were unjustly oppressed and shall not be render to every man according to his works and therefore will he not reward thee if thou shewest mercy to the oppressed or on the other side punish thee if thou dissemblest and neglectest to aid those that are in danger causing others likewise to be as pitilesse towards thee Vers 13. My son eat thou honey because it is good c. That is both wholesome and sweet and the honey-comb which is sweet to thy tast see the Note Psal 19.10 It is as if he had said As men naturally love honey for its sweetnesse so should they love wisdome as is expressed in the next verse Vers 14. So shall the knowledge of wisdome be unto thy soul c. To wit so profitable and pleasing when thou hast found it to wit when with much labour thou hast at last truly attained it and durst not flatter thy self with a vain imagination that thou hast it when indeed there is no such thing then there shall be a reward and thine expectation shall not be cut off and so though at first thou dost not find the benefit of it yet at last thou shalt But see the Note chap. 23.18 Vers 15. Lay not wait O wicked man against the dwelling of the righteous c. Some would have the meaning hereof to be this Watch not secretly to discover any wickedness in the righteous man that thou mayst some way to his hurt charge it upon him But the following clause spoil not his resting-place maketh it methinks very clear that the full scope of these words is to charge men that they should not seek to bring any hurt or disquiet upon the righteous man his family or any thing that belongs to him either by secret fraud or open violence Vers 16. For a just man falleth seven times and riseth up again c. This also some would have to be meant of the just mans falling often into sin rising again by repentance But by the foregoing verse it is clear that the meaning of this is either 1. that though the righteous seem often to be much cast down overwhelmed with their afflictions yet they do as often rouse up encourage themselves again or else that though they are often afflicted yet they are alwaies again delivered for which see the Note Psal 37.24 But the wicked shall fall into mischief to wit irrecoverably never rising again Vers 17. Rejoyce not when thine enemy falleth c. See the Notes Job 31.29 and Psal 58.10 Vers 18. Lest the Lord see it it displease him he turn away his
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
an abundant reward Vers 2. Give a portion to seven and also to eight c. That is As God hath inabled thee give of thy provision and estate to many and many distributing to every one according to their necessities and according to the rules of right judgement Be not weary of well doing be still giving when thou hast given to seven give also to eight more which is that our Saviour saith Luke 6.30 give to every one that asketh of thee In this expression Give a portion he seems to allude to the manner of their feasts in ancient times where every guest had their several portions assigned them and certain portions also were sent to the poor See the Note Gen. 43 34· and see also Neh. 8.10 12. Esth 9.22 and in the following words to seven and also to eight there is a definite number put for an indefinite as in Mic. 5.5 when the Assyrian shall come into our land and when he shall tread in our palaces then shall we raise against him seven shepheards and eight principal men See the Note also 1 Sam. 2.5 for thou knowest not what evil shall be upon the earth that is men know not what sad times may come from the evil whereof they may be in a great measure secured by their bounty to the poor according to that Dan. 4.27 break off thy sins by righteousnesse and thine iniquities by shewing mercy to the poor if it may be a lengthening of thy tranquility and least any evil should therein befall them or their estate therefore it were wisdome for them to embrace the present opportunity and to do good whilst they may Men know not how soon they may die and after death there will be no time for doing good and their estates must then be left the thought whereof may haply grieve them when they are dying it may be to unthrifty heirs that may waste all or to unworthy persons that may shut up their bowels of compassion against the poor And again men may many several wayes lose their estates and be stripped of all that they have they know not how soon and then besides the trouble it may be to them that they did so little good with their estates formerly for which they may think Gods hand is then upon them even they themselves will stand in need of the charity of others therefore whilst they have to give it is fit that they should do to others as they would desire others should do to them And indeed usually the same measure that men mete to others is measured to them again they that have been bountiful to others find others bountiful to them those that they have relieved do many times help and relieve them and on the other side they that have been hard-hearted to others find others averse from relieving them And thus the covetous mans excuse is retorted against himself such men are wont to plead that they dare not give because they know not what may hereafter befall them Nay but saith Solomon therefore give and give bountifully because thou knowest not what evil shall be upon the earth Vers 3. If the clouds be full of raine c. By several elegant similitudes the wise man doth here answer the objections which carnal men are wont to alledge by way of excusing themselves for giving to the poor If the clouds be full of rain they empty themselves upon the earth the meaning is that as such clouds do not retain their waters to themselves but showre them down plentifully upon the earth and that not on certain mens grounds onely but on every place whether the wind carrieth them and do therewith refresh and make fruitful the dry parched and thirsty earth so rich men that have full estates must not keep all to themselves as indeed covetous men are wont to pretend that they must have respect to their own supplies but they must give liberally to the relieving and refreshing of the hungry and thirsty poor and that not to some only but to all as they have oppottunity and ability And indeed when rich men do not thus make use of their wealth they are no way useful in their places but are like clouds without water that do onely darken the face of the skie but yield no moisture at all to the earth and do alwayes deceive the hopes of the poor that expect succour from them Some I know do presse this similitude farther namely to shew that bountiful men loose nothing by their bounty because as the clouds do regain the waters which they pour forth upon the earth in the vapours which after the rain do again ascend up into the air so the almes which is given to the poor is retained with encrease unto those that give them according to that Pro. 11.25 The liberal soul shall be made fat and he that watereth shall be watered also himselfe And so likewise for the next clause And if the tree fall toward the South or toward the North in the place where the tree falleth there it shall be the meaning thereof likewise is either 1. that it becomes men to do good whilst they may because as when a tree falls there it lyes where it falls fall it Southward or Northward there is no setting it up again to bear fruit any more so when men are once cut down by death there will be no more time for the doing of that good which they should have done before but in that condition wherein they dye whether as mercifull or unmercifull men in that they must for ever continue they shall be set at the right or left hand of the Judge according as they have carried themselves towards Christs poor members Matth. 25. Or rather 2. that men must not withhold their hands from giving under a pretence that the persons will be unthankfull or are in any other regard unworthy of reliefe and that because as when a tree falls it is all one to the owner whether it falls Southward or Northward where it falleth there it rests and there the owner shall find it to make his use and benefit of it so whether they be good or bad thankfull or unthankfull to whom a man gives so he gives it with a good intention of glorifying God and relieving the wants of his poor brother his almes shall not be lost he shall have his reward where he disposeth his charity there it shall be found againe kept and laid up by God and shall redound to the good and benefit of the charitable donor Vers 4. He that observeth the wind shall not sow and he that regardeth the clouds shall not reap That is As the husbandman shall overslip seed time if he do over-scrupulously observe the wind as fearing to sow in the wind lest the wind should blow away his seed or as waiting for such a wind as should bring fair and warm weather or should bring rain before or after he hath sown his seed thereby to further the
justifying of God and that because he had already spoken a long time together Vers 3. I will fetch my knowledge from afarre c. As if he should have said In declaring what I know concerning the Question in hand namely whether thou hast done well in charging God for dealing too severely with thee I will open the matter as it were from the very foundations But yet what he means by these words from afarre it is not easie to determine Some think that his meaning was that he would utter nothing but what by inspiration from God he knew to be so he would not speak what he in his reason might apprehend to be right but what he had by speciall enlightning from above and therefore was sure it was true And then again others understand it thus that he would fetch his proofs for the justifying of God from the eternall nature of God or from the works of creation as we see towards the end of this chapter he argues from those meteors of rain thunder and lightning c. and these things he calls knowledge from afarre either because the things he meant to speak of were of a high nature farre remote from us and not easily comprehended by humane reason or because they were such things as had been from the first creation yea as concerning the nature of God from all eternity or because they might seem to be farre from the matter in question though indeed they were principles and generall grounds from whence that truth which he was to maintain might be unquestionably concluded and proved As for the following clause and will ascribe righteousnesse to my maker in these words my maker Elihu implyes that in regard he had his being from God he was bound to plead his cause and withall he might intend thereby covertly to charge Job with being ungratefully injurious to his Creatour Vers 4. For truly my words shall not be false he that is perfect in knowledge is with thee This last clause many good Expositours understand of God and so hold that Elihu doth hereby put Job in mind either that he had to deal with God who was perfect in knowledge as being omniscient who could not therefore through any mistake deal unjustly with him or that God who was perfect in knowledge spake now to him by him that he would not speak any thing of his own head but what he received by inspiration from God in whose stead he now spake unto him But more generally it is held that Elihu doth modestly here speak of himself in the third person as the Apostle also doth 2 Cor. 12.2 3. He that is perfect in knowledge is with thee as if he should have said You have one to argue with you that is found in judgement and sincere in his intentions towards you one that understands the cause we have in hand throughly and that will in all things deal uprightly with you Vers 5. Behold God is mighty and despiseth not any he is mighty in strength and wisedome How Gods justice may be proved from his power and wisedome see in the Note chap. 9.4 Here these two are joyned together God is mighty and despiseth not any to shew that as he needs not fear those that are great so neither doth he despise either great or small because of his own supereminent greatnesse he makes not so light esteem of any as therefore to afflict them causelesly or not to care what injury he doth them And herein also it may well be that Elihu had respect to some speeches of Jobs wherein he might apprehend that Job had complained of God that he carried all by his absolute power and that by reason of the dread thereof he could not plead his cause before him as chap. 10.3 Is it good unto thee that thou shouldest oppresse that thou shouldest despise the work of thine hands and chap. 30.21 Thou art become cruell to me with thy strong hand thou opposest thy self against me and in divers other places Vers 6. He preserveth not the life of the wicked but giveth right to the poor That is He doth not safeguard them in favour as esteeming them precious in his sight though he may see cause to keep them alive for a time but he pleads the poors cause against them though a while he may let them be oppressed Vers 7. He withdraweth not his eyes from the righteous c. That is He never forgets nor forsakes them but with Kings are they on the throne yea he doth establish them for ever that is he continues them even unto death in those places of dignity whereto he hath advanced them and often too their children after them As for the last clause and they are exalted the meaning of that is either that thus they are exalted maugre all opposition that may be made against them or that being thus advanced they rise in power and glory still more and more Some understand it of their exaltation to heavenly glory after death and others of their being puffed up in their minds and spirits but the former Expositions are more probable Vers 8. And if they be bound in fetters c. That is If the righteous whether those that God had exalted or others come to be streightned with affliction It is probable that he alludes to that expression of Jobs Thou puttest my feet in the stocks chap. 13.27 Vers 12. But if they obey not they shall perish by the sword c. That is God shall slay them in his anger and they shall die without knowledge that is in their folly not knowing why Gods hand is upon them or for their folly because they would not learn by Gods corrections Yet most probably it is thought by some that Elihu still speaks here of the just mentioned before vers 7. who indeed may be cut off by death for their folly according to that of the Apostle 1 Cor. 11.30 31 32. for this cause many are weak and sickly among you and many sleep and that he speaks not of the wicked till the following verse Vers 13. But the hypocrites in heart heap up wrath c. That is say some Expositours they grow more and more enraged against God But rather the meaning is that they by their obstinacy and sinning more and more yea even in their afflictions do treasure up wrath to themselves against the day of wrath they cry not when he bindeth them that is they call not upon God when he afflicts them as not acknowledging that God doth punish them for their sins or being every way of irreligious and profane spirits Vers 14. They die in youth and their life is among the unclean Or among the Sodomites The meaning is that their life is cut off after the same manner as those are cut off that are most hatefull to God and man as being most abominably wicked namely that they are punished with as much severity and are cut off by some vile and shamefull death and that in