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
Leviathan Vers 9. Let the stars of the twilight thereof be dark c. The stars are a great ornament to the heaven like so many spangles or Oes of gold set in the Canopy of heaven they are also a great delight and comfort in the night and of speciall use for the direction of sea-men and others To expresse therefore what cause he had to be troubled that ever he was conceived Iob here wisheth the night of his conception might not have a star shining in it that it might have no mixture of lightâ— no not in the twilight of the evening nor in the dawning of the morning called here in the Hebrew the eye-lids of the morning because the beams of the Sun the eye of the world do then first discover themselves but desireth that rather it might be a perpetuall night then that any mixture of light by the approach of the morning should any whit abate the terrour of its darknesse Let it look for light but have none which expression is used as an aggravation of the nights darknesse that there should be a long expectation of light and then at last their expectation should be frustrate Vers 10. Because it shut not up the dores of my mothers womb nor hid sorrow from mine eyes To wit either that I might not have been conceived or at least that I had not been born and so might never have seen those sorrows that now I have lived to see for here Iob begins to render the reason why he had cursed both the day of his birth and the night of his conception and therefore this may be referred to both Vers 12. Why did the knees prevent me c. That is why did the midwife so carefully prevent my falling upon the earth by receiving me so charily into her lap that I might be afterward washed and swadled and nursed up why did she not rather suffer me to fall from the womb to the earth where I might have lyen and perished presently and it may well be which some think that in these expressions Iob alludes to that execrable custome used in those times by unnaturall parents who were wont to cast out their children assoon as they were born and there to leave them upon the cold earth naked and helplesse whereto the holy Ghost also seems to have respect in that remarkable place Ezek. 16 3 4 5. Thy father was an Amorite and thy mother an Hittite and as for thy nativity in the day thou wast born thy navell was not cut neither wast thou washed in water to supple thee thou wast not salted at all nor swadled at all none eye pitied thee to do any of these unto thee to have compassion upon thee but thou wast cast out in the open field to the loathing of thy person in the day that thou wast born Vers 13. For now should I have lyen still and been quiet c. It is evident that Iob speaks here only of the rest of the body in the grave and the freedome which death brings from all worldly troubles and sorrows whatsoever for he speaks of the rest which befalls all men after death the bad as well as the good the wicked oppressours as well as the poor that are oppressed by them as is evident vers 17. c. There the wicked cease from troubling and there the weary be at rest But since Iob knew well enough doubtlesse and did certainly believe that when the bodies of men are laid in the graue yet their souls then passe to greater pains and miseries unlesse they be of Gods elect to whom through Christs merits an entrance is given to heaven and everlasting glory why doth Iob here make no mention of this but only speak of the rest of mens carcases in the grave as if he believed not the immortality of the soul nor put any difference betwixt the wicked and the righteous after death surely because 1. He had a kind of secret assurance concerning the blisse of his soul after death and so made no mention of that and 2. Because through the vehement perturbations of his mind at present and the violence of his passions by reason of the extremity of his sufferings he only now minded as it were and thought upon the happinesse of those that were at quiet in their graves and the thought of a second life and the resurrection of mens bodies to shame or glory they lye for the present as forgotten buried under the rubbish of his confused passions as Moses when he saw the people of God like to be cut off by the revenging hand of Gods justice did in a manner forget what he knew well enough the immutability of Gods decree and was only carried with the vehemency of his affections to the people of God and his earnest desire of Gods glory when he wished Exod 32.32 that he would forgive the people their sin or else blot him out of the book of life Vers 14. With Kings and counsellours of the earth which build desolate places for themselves That is had I died immediately either in the womb or so soon as ever I was born besides that I should have escaped all the miseries I have now suffered in the grave I should have been not one jot in a worse condition then the greatest Kings and Nobles are when they come to die for all the great pomp and pleasure they have lived in before and the great pomp of their sepulchers when they are dead for by Kings and counsellers which built desolate places for themselves are meant here the most glorious the mightiest Princes of the world that by reason of their great power and riches sought to perpetuate the memory of their name by building desolate places that is either 1. by erecting huge and stately tombes and monuments as memorialls of their buriall in those places such as were the Egyptians Pyramids c. which are called desolate places not only because the dead bodies buried there are left as it were forsaken of all friends in a desolate condition but also because such monuments were built usually not in towns and cities but abroad in the fields in solitary and unfrequented places whence is that of the prophet Ezek. 26.20 where foreshewing the destruction of Tyre he speaks as in the name of the Lord thus When I shall bring thee down with them that descend into the pit with the people of old time and shall set thee in the low parts of the earth in places desolate of old c. or 2. by rebuilding what their ancestours durst not attempt great houses or cities formerly ruined that had been a long time wast places as the Prophet calls them Isa 58.12 whereof there had been nothing but the foundations left for many generations or rather 3. by building in places formerly desolate wherein haply one would wonder how such buildings could be raised either great cities or stately houses for themselves to dwell in and that of such a huge
of my cause yet more exactly Vers 30. Is there iniquity in my tongue cannot my tast discern perverse things That is do I or have I spoken that which is unjust am I not able to judge what is true and what is false what is just and what is unjust or observing what I shall farther now say you shall find that I will not utter any thing false or unjust and that I am able to judge of things and that I have not spoken a misse in defending my innocency as you think I have done CHAP. VII Vers 1. IS there not an appointed time to man upon earth c. Some read the first clause of this verse Is there not a warfare to man upon earth and accordingly conceive that mans life is by Iob here compared to a warfare both because as souldiers are continually exposed to variety of dangers and all kind of hard labour and sorrows hunger and thirst and heat and cold and watching and wearisome travels c. So is man in this life subject to all kind of miseries and likewise as souldiers are hired but for a time and then receive their pay and at length are discharged so is it with men there is a time to wit the hour of death when they are discharged from all the miseries of this life But the best translation I conceive is that in our Text Is there not an appointed time to man upon earth for that best agreeth with the second clause are not his daies also like the daies of an hireling However the meaning of the words is evident for Iob here returns as he had desired his friends they might do vers 29. of the former chapter to a review of his estate and undertakes to make it manifest to them that it was not such an heinous offence as they would make it that he had wished for death and desired that God would cut him off considering the grievous misery that he endured to which end in the first place he here wisheth them to consider that there is an appointed time for man upon earth and that his daies also are like the daies of an hireling that is as the hired servant is hired but for a certain time and so though he endures much hard labour during the time of his service yet that time being run out then there is an end and he takes his rest so is it with man God hath allotted him a set time for his daies upon earth which are indeed few and full of labour and sorrow like the daies of an hireling but then death brings rest so from thence afterwards concluding that it was no more strange that he should desire death especially if the unusuall miseries that he underwent were all weighed then that an hireling should desire an end of his hard service c. Vers 2. As a servant earnestly desireth the shadow That is the night and indeed as in all places the rest and cool of the night is most welcome to the weary labourer so especially in those hot countries where they must needs by day be scorched with the scalding heat of the Sun Vers 3. So am I made to possesse moneths of vanity c. That is in such a sad and wearisome condition panting and longing after some ease and rest do I spend my daies only it is worse with me then it is with the servant and hireling for he when he hath wrought all day receives his wages at night and then can lie down quietly and take his rest but I am in misery whole moneths together and when the night comes that is as laborious and troublesome to me as the day is and that is all the wages and the reward I have for the misery I undergoe and therefore well may I desire the shadow of death as the labouring servant doth the shadow of the night as knowing in this life rest I shall find none By moneths of vanity are meant moneths of restlesse misery wherein he enjoyed no comfort nothing of the good and rest he expected but mere vanity and vexation of spirit and when he saith he was made to possesse these moneths of vanity his meaning is that these sad times and sore afflictions were certainly and unavoidably imposed upon him by the hand of God and lay upon him continually without intermission in which regard he had cause enough to desire he might die and be rid of these miseries Vers 5. My flesh is clothed with worms and clods of dust c. This he mentioned to shew the strangenesse of his misery and so why he thought the time of his life so tedious and irksome to wit that his flesh was clothed that is covered all over from head to foot as with a garment with worms and clods of dust where by worms are meant either lice or very worms which do sometimes breed in the corruption that distils out of sores and ulcers when they are not constantly washed and kept clean and by clods of dust are meant either the very clods of dust which whilst he lay tumbling on the ground did cleave to his ulcerous body or rather the very dry scabs of his sores which were like clods of dust or the scurf wherewith when he had clawed his scabs his flesh was overspread and that his skin was broken to wit chapped with extreme drynesse or broken with ulcers and so with the filth and corrupt matter that issued thence very loathsome Vers 6. My daies are swifter then a weavers shuttle and are spent without hope That is my life is suddenly spent in a manner and gone without hope of recovery And this Iob adds to prevent an objection which his friends had indeed harped upon chap. 5.18 c. to wit that if he would repent and turn to God as he ought to doe God would put an end to all his miseries and prolong his daies No saith he there is no hope of that I may plainly see that my end is at hand and why should I then wish for any thing but the hastening of my death to put an end to my miseries Vers 7. O remember that my life is wind Iob having as he thought cleared it sufficiently that a man in misery might as well long for death and desire it as the hireling may desire the night for rest c. especially being in such a condition as he was without hope of seeing any other end of his misery but only death he turns here his speech to God and desires him to remember that his life was but a blast of wind that is suddenly gone without hope of recovery as the Psalmist also expresseth it Psal 78.39 he remembred that they were but flesh a wind that passeth away and cometh not again intending thereby that his desire was that since he was in such a hopelesse condition the Lord would therefore not let his hand be so heavy upon him but suddenly cut him off and so put a period to his sorrows Mine eye shall no
of mens dignity or victory according to that Esa 22.22 And the key of the house of David will I lay upon his shoulder and so that Jobs intent in these words was to intimate that he was confidently perswaded that if his adversary had written such a book against him it would be an honour and a glory to him and withall a certain trophee of his victory over his adversary and that because all the accusations brought in against him would be so apparently found to be lyes and calumnies and indeed the last words and would bind it as a crown to me do clearly hold forth this to be the meaning Vers 37. I would declare unto him the number of my steps c. That is To him that should thus undertake to hear and give judgement in my cause or rather To this mine adversary that had written a book against me I would truly declare all that I know by my self faithfully relating to him if that might be any way a help to him the whole course of my life As for the following words as a prince would I goe near unto him the meaning is either that he would draw near to him that would undertake to hear and give sentence in his cause as subjects to their Prince wholly submitting himself and his cause to his judgement or else secondly that he would draw near to this his adversary that had written a book against him as to some great Prince that is that he would honour and reverence him and have him in high esteem even out of respect of the good he had done for him or else thirdly which seems most clearly expressed in our Translation that he as a Prince would draw near to this his judge or adversary that is freely and without fear with an heroicall and undaunted spirit as one that was no way self-condemned but desirous to hear the worst that could be alledged against him Vers 38. If my land cry against me or that the furrows likewise thereof complain The following imprecation vers 40. Let thistles grow in stead of wheat c. shews plainly that Job meant this of land that was his private possession and not as some would have it of a land subject to his government which should cry against him because of his tyrannizing over the inhabitants for so he should wish that his country might be cursed of God if he had oppressed his country which is a most absurd conceit It must needs therefore be meant of the land of his possession thus If my land cry against me c. to wit because I have gotten it unjustly or because I have oppressed my tenants therein or because I have overtoyled the husbandmen imployed in the husbandry thereof or detained their wages from them Vers 39. If I have eaten the fruits thereof without mony c. That is not having duly paid for the land or not having justly paid my husbandmen c. or have caused the owners thereof to loose their life that is those that were formerly the true owners of it by direct putting them to death as Ahab did Naboth or by heart-breaking oppressions or those that were the occupiers of it under me by oppressing them to their utter undoing Then vers 40. let thistles grow in stead of wheat c. CHAP. XXXII Vers 2. THen was kindled the wrath of Elihu the son of Barachel the Buzite of the kindred of Ram c. This Elihu was it seems one of those that stood by and had heard all the dispute betwixt Iob and his three friends because he misliked what he had heard from both parties when he perceived that Iob had made an end of speaking and that his friends were resolved to make no farther reply upon him he stepped up and undertook to deliver his judgement and as it were to determine and compremise the controversie betwixt them Now in setting down this first this Elihu is described by the family from which he was descended to wit that he was the son of Barachel the Buzite that is of the family of Buz who was the second son of Nahor the brother of Abraham by his wife Milcah Gen. 22.20 21. for that I judge farre more probable then that which some say that Barachel should be called the Buzite because he was of the province or city of Buz in Idumea mentioned Jer. 25.23 and of the kindred of Ram that is of Abram and this I hold too more probable because he was the brother of Nahor and for his eminency like to be expressed then that this Ram should be as others would have it some obscure man of the stock of Nahor all which I conceive is thus punctually expressed partly for the greater honour of Elihu because he spake more prudently concerning Jobs cause then his three friends had done and especially to make it the more evident that the story of Iob here related was a true not a devised story Secondly the cause of Elihu's speaking is mentioned to wit that his wrath was kindled namely against both parties And thirdly the reason hereof here is particularly expressed against Iob was his wrath kindled because he justifyed himself rather then God not because he had maintained his own innocency and integrity against his friends but because though not in expresse tearms yet in effect he had justifyed himself rather then God that is he had taken more care to justify himself then to justify God and in his eagernesse to justify himself had charged God with injustice to wit in that he had giving way to his passion with much bitternesse complained of Gods dealing with him charging him in a manner that he had laid upon him farre greater punishments then his iniquities had deserved and so had oppressed him with his majesty and power and in that he had over-peremptorily called God as it were to an account and challenged him that he might be suffered freely to plead his cause and that God would answer him And then again secondly vers 2. Also against his three friends was his wrath kindled because they had found no answer and yet had condemned Iob that is because they had condemned Iob for a wicked man and an hypocrite and yet had proved nothing against him nor had given any satisfactory answer to that which Iob had alledged to make good his innocency It is evident therefore that Elihu's aim was to shew both Iob and his friends too wherein they had erred though indeed towards Iob he carries himself far more mildly and equally then his three friends had done Many Expositours I know hold that Elihu doth condemn Iob as sharply and insolently as the other had and accordingly they conceive that for this God when he began to speak checked Elihu in those words chap. 38.2 who is this that darkneth counsell by words without knowledge But first because it will be found farre more probable that God spake those words to Iob and not to Elihu secondly because it is evident
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
and indeed however the kingdome was given to Christ as he was man yet as he was the only-begotten son of God it was his by right of inheritance and therefore Christ is called the heir of all things Heb. 1.2 or thirdly to imply the priesthood of Christ to wit that upon his mediation merits and intercession wherein may be included that prayer of his for his elect people Joh. 17.5 c. all nations should be put in subjection under him And indeed Christs kingdome is ascribed to his mediation Phil. 2.8 9. He humbled himself and became obedient unto death wherefore God also hath highly exalted him c. Yea and whereas Christ alledgeth this place to prove that he did not take upon him the priestly office of himself Heb. 5.5 Christ glorified not himself to be made an high priest but he that said unto him Thou art my son this day have I begotten thee it may seem that it is alledged in reference to these following words Ask of me and I shall give thee c. for there is nothing else in the place that hath any relation to the priesthood of Christ Vers 9. Thou shalt break them with a rod of iron c. That is if they will not obey thee but shall bandy together against thee thou shalt not only break all their plots and combinations but shalt also easily and irrecoverably destroy them for ever by thine almighty eternall and unresistable power even as when men dash in pieces a potters vessel The like expression is frequently used in other places to signify the irrecoverable destruction of a people as Jer 19.11 I will break this people and this city as one breaketh a potters vessel that cannot be made whole again and so also Isa 30.14 Some conceive that by the rod of iron here mentioned is meant the word of Christ which is the sceptre of his kingdome according to those expressions elsewhere He shall smite the earth with the rod of his mouth and with the breath of his lips shall he slay the wicked Esa 11.4 and Rev. 19.15 Out of his mouth goeth a sharp sword that with it he should smite the nations and he shall rule them with a rod of iron And indeed the wicked may well be said to be destroyed by the word of God because the destruction that falls upon them is the sure effect of those threatnings wherein this destruction was denounced against them But yet here I conceive it is meant of the unresistable power of Christ namely that Christ shall destroy his obstinate enemies not only at the day of judgement but also often here in this world a notable instance whereof we have in the Jews who are so dashed in pieces that they are scattered abroad all the world over Yet some shadow there was also of this in the great victories of David over the nations that rose up against him 2 Sam. 8. and 1 Chron. 18 and 19. Vers 10. Be wise now therefore O ye kings c. He expresly addresseth his speech to kings and judges because first Gods advancing them was an engagement to them above others to serve the Lord secondly such have usually great power to draw men in to Christ or to keep men off from submitting to him thirdly one end why God hath given them their authority is that they may improve it for the drawing in of men unto Christ and fourthly being puft up with their greatnesse and the high conceit they have of their own wisedome and being withall still jealous that their subjects by embracing the Gospel will prove seditious they above others are hardliest wone to stoop to the government of Christ Yet withall under these the people also are comprehended as appears by that generall clause vers 12. Blessed are all they that put their trust in him if kings be bound to submit much more those of inferiour rank As for the expressions here used Be wise and be instructed they imply that however they might count the Gospel foolishnesse and pride themselves in their wisedome yet it would be their wisedome to embrace and believe the instruction of the Gospel and most grosse folly it would be to oppose the Lords anointed And then this word now is added Be wise now therefore O ye kings as in reference to the word then vers 5. Then shall he speak to them in his wrath c. as if he should have said Now submit whilst you may be accepted before that time comes when he will surely destroy all that have opposed him How both this and that which followeth may in some sense be applyed to David we may easily conceive Vers 11. Serve the Lord with fear and rejoyce with trembling Rejoycing and trembling are here joyned together as are fear and joy Matth. 28.8 And they departed quickly from the sepulcher with fear and great joy and it may be meant either of their carnall rejoycing in their greatnesse and prosperity as if he had said Whilst you rejoyce in your eminency above others forget not to fear and tremble before the Lord your God or else rather of their spirituall rejoycing in Christ and the wonderfull grace of God tender'd to them in him namely that they should take heed that they did not turn the grace of God into wantonnesse or Christian joy into carnall licentiousnesse but that their joy should be still temper'd with a holy fear of doing any thing that should provoke the Lord to displeasure against them Vers 12. Kisse the Son c. To wit both by way of acknowledgement of his sovereignty if you referre it to David and by way of submission to his regall power and likewise also by way of divine adoration if we understand it of Christ the only-begotten Son of God coequall with the father For that kissing signified both these we may see in the Notes upon 1 Sam. 10.1 1 Kings 19.18 and Job 31.27 As for the following words lest he be angry and ye perish from the way c. they must be referred to the Lord mentioned in the foregoing verse if ye understand the former words of David but those being understood of Christ these may farre more probably be referred to him Kisse the Son lest he that is the Son be angry c. and by perishing from the way is meant either their being cut off by the judgements of God here in this world suddenly and unexpectedly whilst they promised themselves nothing but safety or their being cut off whilst they were pursuing their projects and disabled from bringing them to effect Blessed are all they that put their trust in him That is in the Lord Jehovah or rather in his Son Christ And this clause is added both to set forth the grievousnesse of the miseries that would befall them against whom his wrath should break forth by affirming how happy they were that by trusting in Christ were secured from that danger and also to imply that though there was nothing spoken yet but of Christs
is man that thou art mindfull of him c. that is what is mortall man dust and ashes or what are the poor sinfull children of men that thou shouldest so highly regard him and be so tenderly carefull of him And this is meant especially of man as considered in the state of redemption through Christ by whom God visited man in great mercy according to that Luk. 1.98 Blessed be the Lord God of Israel who hath visited and redeemed his people and recovered for him all those priviledges of his first Creation which he had lost by the fall of Adam And hence it is that the Apostle Heb. 2.6 applyeth these words to Christ particularly though all the faithfull as members of Christ must needs be comprehended because it is by Christ that man recovers what the first Adam had lost Nor need we stumble at it that these words should be applyed to Christ wherein the Prophet doth so vilifie man for indeed in regard of Christs humane nature he was as other men and it was an act of wondrous free grace that in him man should be exalted to such a high degree of honour See the Notes Job 7.17 and 10.12 Vers 5. For thou hast made him a little lower then the angels thou hast crowned him with glory and honour This David speaks as in relation to that glorious estate wherein man was at first created when in regard of his earthly body and that in case of sin subject to dissolution he was indeed made in a condition lower then the angels and yet withall because his soul was of a spirituall substance and endued with reason and understanding like unto the angels and that he was made after Gods own image for wisedome holinesse and righteousnesse fitted for the hope of a blessed and eternall life and that all things were made to be serviceable to him and all earthly things were put under his Dominion it might well be said that though he was created in a condition lower then the angels yet it was but a little lower then the angels and that he was crowned with glory and honour as being made so like unto God and all things put in subjection unto him as their Lord and King Indeed man soon fell from this glorious condition but yet David speaks of it as of the present blisse which through Gods goodnesse man did enjoy for thou hast made him a little lower then the angels c. partly because there are some remainders of this glorious condition still left in man but especially because in Christ man hath recovered that dignity which our first parents lost and that not only in regard of the exaltation of mans nature in the person of Christ but also in regard of the renovation of Gods image by Christ in all his members which is begun here in all believers who are made by him partakers of the divine nature and at last perfected in the glory of heaven and the right which they have in all things through Christ who is the heir of the world Rom. 4.13 And this is thought to be the reason why the Apostle doth particularly apply this to Christ Yet some do rather hold that the Apostle doth only there elegantly shew how that which David spake of man in generall might in another sense be most fitly applyed to Christ Thou madest him a little lower then the angels or a little while inferiour to the angels to wit all the time of his humiliation but especially in the time of his agony and his dying upon the Crosse the bitternesse whereof that he might be enabled to undergoe there appeared an angel unto him from heaven strengthening him Lu. 22.43 then thou crownedst him with glory honour which was when he rose again from the dead ascended into heaven sat down there at the right hand of the Majesty of God far above all principality power c. Eph. 1.21 Vers 6. Thou hast put all things under his feet This must be understood as that which went before partly with relation to that glorious condition wherein man was at first created and partly with relation to what remainders thereof man still enjoyeth and partly to that which man hath recovered and doth enjoy in and by Christ And withall it seems principally meant of those sublunary things which are as it were wholly at mans disposing for though all the creatures even the sun moon and stars were made for mans use and so he may be said to be created Lord over all things yet this phrase of being put under his feet seems to imply a subjection of those things over which man hath power of life and death and to doe with them for his use what he pleaseth But yet because Christ hath absolute power over all the creatures therefore the Apostle applying these words to Christ Heb. 2.8 takes them in their utmost extent proving from thence the subjection even of the Angels to Christ as also 1 Cor. 15.27 where he proves from thence that all his enemies yea even death it self must be at last vanquished by Christ Vers 7. All sheep and oxen yea and the beasts of the field That is wild beasts that live abroad in the fields which is added because this advanceth much the dominion of man that they also should be subject to him and Gods goodnesse to man in giving him so large a dominion See also the Note vers 1. Vers 8. The fish of the sea and whatsoever passeth through the paths of the seas To wit those sea-monsters and other creatures that live in the waters that cannot so properly be called fish Vers 9. O Lord our Lord c. See the Note vers 1. PSALM IX The Title TO the chief Musician upon Muth-labben It is here again very uncertain what is meant by this word Muth-labben namely whether it were the name of some Instrument or some Tune or some song or some part in musick as some indeed think that hereby was meant that which we call the Counter-tenor Some translate the words upon the death of his son and so conceive the Psalm was composed upon the death of Absalom which Davids extreme heavinesse then makes improbable Others render it upon the death of Laben and so hold that Laben was the name of some great Commander that was slain when David got some glorious victory over his enemies or that it was Nabal or Nebal that is here by a transposition of the letters called Laben And then again others translate it Upon him that was between that is that stood between the two camps when he came forth and defied the whole army of Israel meaning Goliah But it is evident that this Psalm was composed after the Ark was placed in Sion vers 11 and 14. and whether therefore it were composed in remembrance of a victory obtained so long before is altogether uncertain Vers 1. I will praise thee O Lord with my whole heart c. That is first sincerely wholly ascribing the glory
conceive of the place of the damned or of the grave and that joyntly together The wicked shall be turned into hell as if he had said There is no cause why men should be so afraid as they are of these proud wicked wretches at length God will cut them down and lay them in the grave and throw their souls into hell and then there will be an end of their oppressions As for this word turned The wicked shall be turned into hell some conceive it is used in reference to their returning to the earth from whence they were taken others conceive that because of their hell-bred qualities because they are of their father the devil Joh. 8.44 and when they are cast into hell they goe to their place as it is said of Judas Act. 1.26 thence is this expression of their being turned into hell But I rather think that this word turned doth imply either first that whereas they had set themselves as it were to fight against God he should foil them and put them to flight and turn them back into hell or secondly that their end should be far different from what they expected for whereas they carried themselves as if they had made a covenant with death and with hell and as if they meant to exalt themselves above the clouds in the conclusion they should be brought down to the grave and their souls thrown into hell Vers 19. Let the heathen be judged in thy sight That is by thee as men arraigned before thy tribunall PSALM X. Vers 1. WHy standest thou afar off O Lord c. See the Note upon Exod. 32.11 The Greek and Vulgar Latine Translation make this a part of the foregoing Psalm and so they doe likewise with the 104 and 105 Psalms but then to make up the number of 150 Psalms they divide other Psalms into two Vers 2. The wicked in his pride doth persecute the poor c. This David might intend concerning himself as being brought very low by the continuall persecution of Saul and his faction yet he expresseth it generally because it is usually so with others likewise but however that they are poor and afflicted whom the wicked man persecutes is mentioned as a great aggravation of his cruelty Let them be taken in the devices that they have imagined that is let them be ensnared by their own plots Yet some understand it of their being discovered and apprehended and punished by the Magistrate for their plots against the righteous Vers 3. For the wicked boasteth of his hearts desire c. That is he glorieth in the sinfull desires of his heart as justifying them and applauding and encouraging himself therein or he glorieth of his successe in his wicked deeds wherein he hath accomplished the desires of his heart As for the following words and blesseth the covetous whom the Lord abborreth either they may be meant of the wicked mans blessing himself in his covetous practises to wit that he justifyeth applaudeth and encourageth himself therein as assuring himself that they shall bring no evil upon him and so some read this clause as it is in the margin of our Bibles the covetous blesseth himself c. or they may be meant of his justifying and applauding other covetous wretches like himself Vers 4. The wicked through the pride of his countenance will not seek after God That is Through his pride which he discovereth in his countenance he never minds whether his waies be pleasing to God or no he never seeks Gods favour but resolves to doe what he lists himself Vers 5. His waies are alwaies grievous c. That is a matter of grief troublesome or mischievous to others Thy judgements are far above out of his sight Some by the judgements of God do understand the laws of God as if he had said He never minds thy commandments but doubtlesse the meaning is that he never regards nor thinks of the judgements which God is wont to execute upon wicked men as for all his enemies he puffeth at them that is he slights them as if he were able to blow them away with a puff Vers 7. His mouth is full of cursing c. By cursing here some understand all kind of evil speaking to wit when wicked men curse and revile and falsly accuse the godly But others understand it of the false oaths whereby wicked men are wont to deceive the innocent his mouth is full of cursing that is he is frequently wont with curses and imprecations annexed to swear this and that when yet his heart and tongue agree not together which may seem the more probable because with cursing here deceit and fraud are joyned as likewise because of the following clause under his tongue are mischief and vanity or iniquity for this expression implyeth that under smooth and plausible language he hides mischief and vanity Vers 8. He sitteth in the lurking places of the villages c. Some understand this literally of thieves and robbers but it is rather spoken by way of similitude to wit that wicked men do lye in wait for any advantages to oppresse and slay the godly and do use all cunning and dissembling courses to accomplish their desires even as robbers are wont to lye lurking in thickets and caves about villages to watch for passengers that goe by and then unawares break out upon them and rob and murder them and such likewise is that last expression of this verse his eyes are privily set against the poor that is he closely watcheth to mischief the poor even as such robbers that stand peeping out of their lurking places to watch for those that goe by or as those that aim to shoot a man doe it with fixing their eyes half-shut upon him Vers 9. He doth catch the poor when he draweth him into his net That is When he hath ensnared him by his fraudulent and dissembling dealings then poor wretch with all violence he seiseth upon him Vers 10. He croucheth and humbleth himself c. To wit as a lion that lyes close to the ground that he may the better hide himself and with the more speed and strength may suddenly leap out upon his prey that the poor may fall by his strong ones that is that he may tear the poor in pieces by the strength of his teeth or paws Now we must know that it is the shew which the wicked man often makes of an humble lowly mind and his craft in concealing and dissembling his mischievous purposes that is here compared to the crouching of a lion and by his strong ones may be meant those strong and mighty men that are subservient to the wicked man in his oppressions Vers 15. Break thou the arm of the wicked and the evil man c. That is Break in pieces their power see the Notes upon Deut. 33.20 1 Sam. 2.31 As for the following clause Seek out his wickednesse till thou find none that which he desires of God therein I conceive is this that whereas
inheritance see the Note Deut. 4.20 Vers 72. So he fed them according to the integrity of his heart c. To wit as sincerely seeking the peoples good and guided them by the skilfulnesse of his hands to wit in that he did all things in the administration of his kingdome as became a wise and skilfull governour Yet in this expression there seems to be an allusion to the hook which shepheards used to carry in their hands therewith to order their sheep PSALM LXXIX Vers 1. O God the heathen are come into thine inheritance c. See the Note Exod. 15.17 thy holy temple have they defiled to wit by spoiling it by shedding bloud in it and by bringing profane and wicked persons and things into it Most Expositours say that this was spoken of the destruction of Jerusalem either by the Babylonians or by Antiochus in the time of the Maccabees But the first is far most probable because in relating the miseries the Jews endured by the persecution of Antiochus 1 Maccab. 7.16 17. the words in the 2. and 3. verses of this Psalm are cited which shews that this Psalm was extant among the people long before those troubles Vers 3. Their bloud have they shed like water round about Ierusalem c. That is 1. in great abundance and 2. without pity their enemies having no more remorse for the shedding of their bloud then they would have had for the pouring out of so much water nor no more fearing to be called to an account for the one then for the other and there was none to bury them to wit because the enemy would not and their near friends were either all slain or durst not goe out to doe it Vers 4. We are become a reproach to our neighbours c. To wit the Babylonians and others amongst whom they lived or rather the Edomites and other bordering nations as the following words do expresse it a scorn and derision to them that are round about us Vers 8. O remember not against us former iniquities c. To wit ours or our fathers let thy tender mercies speedily prevent us that is let them prevent our utter ruine by helping us speedily Vers 9. Help us O God of our salvation c. That is who hast undertaken to save us who canst only save us and hast often saved us for the glory of thy name that is that thy glorious attributes thine infinite power and goodnesse c. may be known that thy people may praise thee for them and that the blaspheming mouths of thine enemies may be stopped and deliver us and purge away our sins for thy names sake see the Note Psal 23.3 Vers 11. Let the sighing of the prisoner come before thee c. This may be understood either of all the captives in generall for all such are in a kind prisoners or of such particularly as were besides imprisoned and so the following clause preserve thou those that are appointed to die may be meant of all in captivity who were continually in danger of death or else of those whom they had intended to put to death Vers 12. And render unto our neighbours seven-fold into their bosome c. That is Repay them abundantly the reproach wherewith they reproached thee O Lord. There seems to be in this phrase an allusion to those that in giving any thing do pour it into the laps of those to whom they give it and do not stand to measure it Yet it may well be also that in this expression of rendering into their bosome he might also imply his desire that God would pay them home even to the vexing and terrifying of their consciences within them or that he would recompence them according to the evil purposes they had harboured in their breasts against them PSALM LXXX Vers 1. GIve ear O Shepheard of Israel thou that leadest Ioseph like a flock c. That is that hast undertaken as a shepheard to protect and guide thy people and hast hetherto faithfully done it see the Note Psal 23.1 and 77.20 thou that dwellest between the Cherubims shine forth that is manifest thy presence or the glory of thy power or thy grace and favour to us chearing and reviving our hearts by delivering us out of our captivity Many Expositours conceive this is spoken of the Babylonian captivity Indeed because there is only mention made here of Israel and Ioseph for which see the Note Psal 77.15 and in the following verse of Ephraim Benjamin and Manasseh some do rather think that this Psalm was composed as a prayer for the use of the ten tribes when they were carried away captives by the Assyrians amongst whom their might be many that had not bowed their knees to Baal and accordingly they say also that the Psalmist useth that expression thou that dwellest between the Cherubims purposely to hint unto the Israelites that if they expected that God should hear their prayers they must in their desires at least embrace that only pure way of Gods worship which God had established in the Temple at Jerusalem But this I conceive is no convincing argument and that because there was a remnant even of the tribes here mentioned that had joyned themselves to Judah that they might enjoy the pure ordinances of God in the Temple who accordingly returned with the Jews out of Babylon as is evident 1 Chron. 9.3 and therefore these may be here mentioned in stead of all the rest of the tribes And though the Temple was destroyed in the Babylonian captivity yet this expression of Gods dwelling between the Cherubims might be used in reference to that way of worship which God had formerly established amongst them Vers 2. Before Ephraim and Benjamin and Manasseh stir up thy strength c. That is Before all the tribes of Israel rouse up thy power which hath for a time been laid asleep against our potent enemies Some conceive that in those words Before Ephraim and Benjamin and Manasseh there is an allusion to that which is said Numb 2.18 that these three tribes had their Tents on the west of the Tabernacle and so had the Ark which was in the west end of the tabernacle continually before them for which see the Note there But though this were so yet it well may be that under these three tribes here named all the other may be comprehended Vers 3. Turn us again O God c. That is Bring us back out of our captivity into our own country and settle us there again in our former state and condition for so we see the like expression is used Psal 126.1 When the Lord turned again the captivity of Zion we were like them that dream Yet under this phrase there may be also included a request that the Lord would turn their hearts to him by unfeigned repentance that so they might be fit for deliverance And cause thy face to shine see the Notes Psal 4.7 and 67.1 Vers 4. How long wilt thou be angry against the
they made their lives bitter with hard bondage in mortar and in brick and in all manner of service in the field However clear it is that from hence to the end of the Psalm God is brought in as expostulating with his people Vers 7. Thou calledst in trouble c. To wit when after their deliverance out of Egypt of which he had spoken in the foregoing verse Pharaoh had pursued them to the red-sea see Exod. 14.10 15 I answered thee in the secret place of thunder that is out of the pillar of fire and of the cloud from whence I thundered upon the Egyptians see the Notes Exod. 14.24 Now this might be tearmed an answering them in the secret place of thunder 1. because the thunder came out of the pillar of the cloud which though it gave light on one side to the Israelites yet it was a cloud of darknesse to the Egyptians Exod. 14.20 2ly and especially because though God did not visibly then appear to them yet the thunder was a clear evidence of his hidden presence there and that however before he had seemed to hide himself from them for a time yet he was in a readinesse to help and deliver them and it may well be that this is spoken in reference to that which is said Exod. 14.20 that the Lord looked to the host of the Egyptians through the pillar of fire and of the cloud and troubled the host of the Egyptians And some understand it also of Gods speaking to the people from mount Sinai by a voice like thunder which came from the thick cloud that was upon the mount As for the following clause I proved thee at the waters of Meribah to wit by the thirst they endured there this is doubtlesse added to shew that it was of Gods free grace that he did thus deliver them from the Egyptians seeing so shortly after they did by their murmuring at Meribah discover how unworthy they were of this mercy See also the Note Exod. 15.25 Vers 8. Hear O my people and I will testify unto thee c. See the Note Deut. 4.26 But this must be understood as spoken by God to the Israelites when he had newly carried them out of Egypt as is evident by that which follows ver 11. But my people would not hearken to my voice c. see the Notes also Exod. 15.25 Vers 10. Open thy mouth wide c. That is Ask freely and largely even whatever you will yea ask still greater and greater things and that with full assurance of faith pressing your requests with fervency and importunity and I will fill it that is I will fulfill all your desires But yet this last clause some understand particularly of Gods supplying them liberally with food and sustenance whereto that may seem to agree which is added ver 16. He should have fed them also with the finest of the wheat c and some of Gods filling their mouths with his praises for which see the Note Psal 71.8 And however in the expression here used there seems to be an allusion to the manner of birds feeding their young ones Vers 15. The haters of the Lord should have submitted themselves unto him c. Hereby is implyed that on the contrary because of his peoples sins he had chosen to prosper those that hated him rather then not punish his peoples rebellion against him See the Note also 2 Sam. 22.45 PSALM LXXXII Vers 1. GOd standeth in the congregation of the mighty c. That is He is present among the great judges and Potentates of the world and president over them see the Notes 2 Chron. 19.6 and Deut. 1.17 he judgeth among the Gods see the Note Exod. 22.28 The meaning is that they are but his vicegerents and that he will therefore judge them according as they carry themselves in judging others And hence it is that in the following verses he expostulates with them as his subjects and vassals How long will ye judge unjustly c. Vers 5. They know not c. As if he had said But alas it is in vain to speak to these men They know not that is Being blinded with gifts corrupt affections and their greatnesse in the world they know nothing of this which I have spoken to them of they know not what is just and what is unjust nor what belongs to them to doe neither will they understand that is they are wilfully ignorant and will not be taught they walk on in darknesse they proceed on in their waies of ignorance sin and folly And then for the last clause all the foundations are out of course in the originall are moved either it doth simply declare the evil that came by the injustice of these judges to wit that for want of justice and judgement which are the foundations of kingdomes commonwealths all things were out of order and went to wrack or else it is added to imply the obstinate blindnesse of the judges who though they might see that all things were brought into confusion were like to be utterly ruined by their unjust doings yet they would not be convinced of the evil of their waies But see the Notes Psal 11.3 and 75.3 Vers 6. I have said Ye are Gods c. See the Note Exod. 22.28 and all of you are children of the most High to wit because God had conferred part of his sovereignty and judiciary power upon them as Princes are wont to leave theirs to their children and because withall they should be if they would carry themselves as they ought to do most dear to God as children are to their father Vers 7. But ye shall die like men and fall like one of the princes That is ye shall be cast down from your places of dignity and power according to that Luk. 1.52 he hath put down the mighty from their seats like as other Princes before you have been or as it hath been with the princes of other nations or ye shall die by some violent death as usually tyrants are wont to do Vers 8. Arise O God judge the earth c. As if he had said Seeing the judges on earth are every where so unjust do thou from heaven take this work into thine own hands do thou free the oppressed and punish the oppressours with their unjust judges for thou shalt inherit all nations that is by this means all nations shall submit themselves to thee and shall worship and fear thee or thou art and alwaies shalt be the supreme judge of all nations neither can any tyrants wrest this power out of thine hands Yea some conceive that this is spoken in reference to Christ PSALM LXXXIII The Title A Song or Psalm of Asaph Most Expositours hold that this Psalm was penned when Jehoshaphat was invaded by a mighty army made up of many severall nations 2 Chron. 20.1 which agreeth with that which is here said vers 6 7 8. and because it is said that the people of God sung as they were going
by casting them out of his house or out of his court yea and in some cases by putting them to death according as was by Gods law appointed Deut. 19.16 21. And though David speaks here only of some particular vices which he would not endure in those that were about him and he instanceth in those that are most pernicious in such persons as are about kings yet under these all other wicked men are comprehended Vers 6. Mine eyes shall be upon the faithfull of the land that they may dwell with me c. That is say some Expositours I will be watchfull over such for their defence that they may dwell safely with me in my kingdome But rather the meaning of these words is that he would be very circumspect not to take any but such as were known faithfull men to be his familiar friends his counsellors officers of state or houshold-servants not resting merely in the choice of these upon the report of others but diligently observing himself who were such and then taking them of what parentage and condition soever they were to be imployed by him both in his publick and domestick affairs For hereto agrees the following clause he that walketh in a perfect way he shall serve me Vers 7. He that worketh deceit shall not dwell within my house c. That is Though such may get into my court or private family yet being discovered they shall not stay there Vers 8. I will early destroy all the wicked of the land c. To wit all such malefactours as commit wickednesse worthy of death I will not only banish such out of my court but will utterly destroy them that I may cut off all wicked doers from the city of the Lord that is from the Church of God or if we understand it of Jerusalem then doubtlesse the drift of these words is to imply that his chief end in resolving to cut them off was that such vile wretches might not pollute Gods dwelling-place when all Israel was to resort thither from all places of the land and so bring a reproach upon the Name of God his truth and people And indeed some think that expression I will early destroy all the wicked of the land is used in allusion to the custome of womens sweeping their houses every morning or to that of magistrates sitting in the judgement-seat betimes in the morning of which some understand that place Jer. 21.12 O house of David saith the Lord execute judgement in the morning c. PSALM CII The Title A Prayer of the afflicted c. Or for the afflicted And indeed most probable it is which most Expositours hold that this Psalm was composed by Daniel or some other prophet of those times for the use of Gods afflicted and oppressed people a little before the seventy years of the Babylonian captivity were expired teaching them how to pour out their complaints before God and to seek to him for the reedifying of the city and temple of Jerusalem as it may be gathered from that vers 13. Thou shalt arise and have mercy upon Zion for the time to favour her yea the set time is come and many other passages in this Psalm As for the following words when he is overwhelmed see the Note Psal 61.2 and poureth out his complaint before the Lord see the Note 1 Sam. 1.15 Vers 3. For my daies are consumed like smoke c. See the Note Psal 37.20 Job 30.30 Vers 4. My heart is smitten and withered like grasse c. To wit like grasse that is smitten with the heat of the sun or like grasse that is mowen down and then withereth so that I forget to eat my bread to wit as being so overwhelmed with sorrow that I mind not mine ordinary food Vers 5. By reason of the voice of my groaning my bones cleave to my skin That is By reason of my long-continued miseries which cause me to spend my daies in continuall groaning I am become nothing but skin and bones See the Note Job 30.29 Vers 6. I am like a pelican of the wildernesse I am like an owle of the desart By comparing himself to these dismall birds that abide usually in desolate places as he would imply his restlesse condition and his continuall dolefull cries and lamentations so also especially his solitarinesse not only in that he was forsaken of all but also in that through bitternesse of spirit he declined the society of men and the very light of the day was irksome to him But see the Note Job 30.29 Vers 7. I watch c. That is Through my continuall miseries cares and sorrows I am still kept waking cannot take any rest am as a sparrow alone upon the house top that is sad solitary as a sparrow that sits solitary mourning upon the house top being cast out of her nest or that is deprived of her young ones or her mate But now again some understand this verse thus I watch that is I wait for deliverance but alas all in vain continuing still in a sad desolate condition and am as a sparrow c. Vers 9. For I have eaten ashes like bread c. Having said in the foregoing verse mine enemies reproach me all the day here he shews the extreme misery he was in which gave his enemies occasion to insult over him and reproach him for I have eaten ashes like bread that is I find no more savour in my food then if I fed upon ashes as indeed extreme grief will cause men even to loath their food so that they shall find no relish in any thing they eat Or else the meaning may be only that he lay groveling in ashes with his face upon the ground as if he had been feeding upon ashes which agrees with that phrase of licking the dust for which see the Note Psal 72.9 or that whilst he lay upon the ground covered with sackcloth and ashes being regardlesse what he fed on as he lay in that condition what he did eat was mingled with ashes which some Expositours do the rather approve because it seems to agree with the following clause and mingled my drink with weeping for which see the Note Psa 42.3 The expression here used seems to be taken from the custome of mens mingling their wine with water Vers 10. Because of thine indignation and thy wrath c. The meaning of these words may be either that Gods indignation was the cause of his misery or that his sorrow was not so much for the distresse he was in as from this apprehension that God in his wrath had brought these miseries upon him for thou hast lifted me up and cast me down that is thou hast dashed me in pieces with all thy might as when one lifts up any thing on high that he may throw it down upon the ground with the greater force and violence or having formerly exalted me to a great height of prosperity thou hast now cast me down to a
are wont to cast away some stones as not fit to be laid in the building so was David despised and rejected his own father looked upon him as not worthy to be presented before Samuel when he came to anoint one of his sons to be king 1 Sam. 16.11 his brethren scorned despised him 1 Sam. 17.28 as for Saul his princes courtiers who were as the master-builders in Israel upon whom the care chiefly lay of raising advancing the glory wel-fare of the Church commonwealth of Israel in stead of owning David to be the man ordained of God to be king after Saul they persecuted him as a perfidious ungodly wretch not worthy to be numbred amongst Gods people they have driven me out this day saith he from abiding in the inheritance of the Lord 1 Sam. 26.19 yea after Sauls death all the tribes of Israel but Judah only sided with Ishbosheth would not endure to have David their king And yet at last in despight of all this opposition God brought it so about that he was established king so became the foundation corner-stone in that Church state whose peace glory he was a means under God to uphold raise united together those that had been sadly divided distracted amongst themselves And this is thus recorded that by considering what a miracle it was that he should be thus exalted to the throne men might plainly see that it was not by any ambitious policy power of his that he came to be king but merely by the decree mighty hand of God as is more fully expressed in the following verse This is the Lords doing it is marvellous in our eyes consequently how notoriously false all those slanders were that had been formerly raised of him But then 2. this is principally meant of Christ that stone cut out of the mountain without hands Dan. 2.45 who though he was despised rejected of men Isa 53.3 especially by the Priests the Scribes Pharisees the elders rulers of the people that by their place ought to have built up the Church of God who would not endure that he should be counted the promised Messiah but on the contrary persecuted him as a notorious wicked wretch not worthy to live amongst Gods people never left till they had put him to a shamefull death yet being raised from the dead he is now ascended into heaven is now become the foundation 1 Cor. 3.11 the King Head of the Church Ephes 1.22 the chief corner-stone who hath joyned together the Jews Gentiles in one body in one Church as the corner-stones in a building do joyn two walls together in whom all the building fitly framed together groweth unto an holy temple in the Lord Eph. 2.20 21. And indeed so clear a testimony this is of Christs being the promised Messiah that to prove this no place in the Old Testament is cited so often by Christ his Apostles as this is see Matth. 21.42 Mark 12.10 Act. 4.11 Rom. 9.32 1 Pet. 2.4 Vers 23. This is the Lords doing it is marvellous in our eyes To wit This bringing of a poor despised banished man to sit on the throne of Israel this bringing of a poor crucified man to be the sole Saviour Monarch of the world Vers 24. This is the day which the Lord hath made As if they had said It is the Lord only that hath given us occasion of keeping this solemn day of rejoycing praising his Name together to wit by bringing David so miraculously to the throne of Israel see the Note above vers 1. And as this is spoken in reference to Christ it may be meant of the day of our redemption the day of the Gospel or the day of the Resurrection of Christ Vers 25. Save now I beseech thee O Lord c. Having given us such a king we beseech thee save him from all evil It is an acclamation which they were wont to make to their new kings so was now used by the people when David came to the Sanctuary to give thanks for the kingdome received In the Hebrew it is Hoschiahna but in the Greek it is expressed by that word Hosanna as we may see Mat. 21.9 where the people used this acclamation to Christ when he rode into Jerusalem as being an acknowledged prophesy concerning the promised Messiah Hosanna to the son of David that is save now I beseech thee the son of David let him be victorious over all his enemies let him be preserved in his members unto the end of the world And the same is implyed in the following words O Lord I beseech thee send now prosperity to wit to our king people Vers 26. Blessed be he that cometh in the Name of the Lord c. That is Let our king who cometh by authority commission from God that he may represent Gods person seek his glory may in his stead govern save his people let him be praised extolled of all men or rather Let him be blessed of God with all blessings requisite to make his government happy a blessing to the people that both in his own person in the successe of all his enterprizes And this was also applyed to Christ by the people when he rode into Jerusalem Matth. 21.9 Hosanna to the son of David blessed is he that cometh in the Name of the Lord professing thereby their faith that he was that blessed seed that was sent of God to be a blessing to his people that the work of the Lord would surely prosper in his hands Some take these words to be a part of the acclamation of the people to David when he came to the Sanctuary But rather they are the words of the priests welcoming David to the tabernacle for clearly the following words are the priests words to the people we have blessed you out of the house of the Lord that is We whose office it is to wait upon Gods service in his tabernacle to blesse his people in his Name see Numb 6.23 we desire the Lord to blesse thee David thy followers yea we assure you that you shall be blessed that in this your king And indeed if we take the words as spoken in reference to Christ when Gods ministers do preach the Gospel what do they but pronounce the people blessed in their Lord Saviour Christ Vers 27. God is the Lord c. That is God is the Lord of heaven earth faithfull in performing all his promises or the Lord Jehovah the God whom we serve who hath revealed himself to us in his word is the true almighty God which hath shewed us light that is he hath manifested himself to be such in that he he alone hath brought us into a joyfull prosperous condition who lay before in the time of Sauls reign under the darknesse of great sorrows afflictions But especially may it be
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
1. Vers 10. A divine sentence is in the lips of the King c. That is a sentence agreeable to the word of God or as true certain as if it came from God himself It is indeed in the Original Divination is in the lips of the King that is as it were divination as if he should have said There is in the lips of kings a sagacity like that of diviners or the sentence which they pronounce and the words which they speak are as sure and certain as those of diviners are usually pretended esteemed to be And indeed though in the Scripture by divination is usually meant that divination of south-saiers which is condemned as an abomination Deut. 18.10 yet sometimes the word is used in a good sense as in Isa 3.2 where that which we translate the prudent is in the Original the diviner and yet thereby is only meant men of such a piercing judgement and deep reach that they are able shrewdly to ghesse at the future events and consequences of things as if they had a spirit of divination see also Mich. 3.6 Now accordingly Expositours do understand this Proverb four severall waies as 1. that because kings and so all other supream magistrates are Gods vice-gerents their sentences are to be esteemed as the oracles of God or 2. that kings are usually endued by God in whose place they sit with such singular wisdome and sagacity that they are able to bolt out the truth of things difficult abstruse and so when they come to hear or decide controversies or to give judgement in doubtfull cases they are wont quickly to discover any evil that is or hath been practised by the parties contending or by their witnesses and so they seldome or never mistake in pronouncing judgement as it is in the last clause his mouth transgresseth not in judgement implying that therefore it is a weaknesse folly in men either to attempt to deceive the supreme magistrate or any way to carp at his decrees or 3. that thus it is with wise pious kings who only indeed deserve the name of kings see 2 Sam. 14.20 and 1 Kings 3.27 28 because they are conscientiously carefull to search out the truth to speak the truth making the word of God their rule in all things and are not wont to pronounce sentence at any time without mature deliberation grave advice begging direction from God and because God doth in a speciall manner assist and direct their minds and tongues in searching out the most secret wickednesses and in giving judgement therefore their sentence is usually divine just and their mouth doth seldome erre in judgement or 4. that thus it should be with kings that they should wisely consider of all things search into the most secret causes so that they may still speak that which is right and may not at any time erre in judgement And indeed these two last expositions are clearly the best because there are two other Proverbs that follow vers 12 13. that must necessarily be expounded after the same manner I know the words may be also capable of some other expositions as that kings will have their decrees stand be accounted just whatever they be or that Princes other great mens words are usually esteemed as oracles and all their decrees are counted just whereas with poor men it is no way so But the former expositions are clearly the best Vers 11. A just weight and balance are the Lords all the weights of the bag are his work That is they were devised by his speciall providence direction and are ordained appointed by him they have as it were his seal upon them so that none may use any other if they do they must give an account of it to God and he will punish them for it see the Note also chap. 11.1 Vers 12. It is an abomination to kings to commit wickednesse c. To wit either to commit it themselves or that others should commit it they abhorre it in themselves and dare not doe it neither will they endure it in others And the meaning is only that thus it should be with kings or that thus it is with good kings see the Note above vers 10. For the throne is established by righteousnesse that is by executing justice in punishing the wicked or more generally by a constant care to obey Gods laws whether in prince or people Vers 13. Righteous lips are the delight of kings As namely men that will not lye nor slander judges that will give righteous judgement and wise faithfull counsellors that will not dissemble nor flatter but will speak that which is just and true though it be by way of shewing them any evil they have done or any thing else that may be extremely harsh and distastfull to their corrupt nature But see also the foregoing Notes vers 10. and 12. Vers 14. The wrath of a king is as messengers of death c. That is It is as terrible as sure a forerunner and token of unavoidable death presently to be expected as if many messengers should be sent to a man which shews the thing is certain to give a man notice that he shall be put to death or as if many should be sent to him to take away his life against whom there can be no hope to defend himself And the reason of this is because kings have such absolute power many severall waies to cut off any man with whom they are offended Indeed if their servants do but see them angry with any man they will be ready of their own accord to make him away But a wise man will pacify it to wit by his prayers to God by the mediation of friends or by his own wise calm and gracious speeches I know it may also be meant of a wise mans stepping in to pacify the kings wrath on the behalf of others But however the main drift of this clause is to set forth the excellency of wisdome in that hereby men can pacify the wrath of kings which no gifts nor tender of service can doe because they have no need of those things Vers 15. In the light of the kings countenance is life c. That is his lightsome and chearfull countenance is as the light of the sun is a means of chearing and reviving the hearts of men yea though they were before as dead men by reason of some bitter affliction sorrow and his favour is as a cloud of the later rain that is a great refreshing that which usually brings men to a flourishing and prosperous condition The Proverb may also be understood more particularly to wit that when a man was in danger of death by reason of a kings anger if he be pleased to look chearfully again upon him that will again re-assure life to him his favour in pardoning him when it is at last procured will be as a cloud of the later rain for which see the
even as if they were asleep yea as if they were dead men it makes men carelesse and negligent in their affairs and senselesse of the misery they are like to bring upon themselves which yet will come upon them as the next clause sheweth and an idle soul shall suffer hunger Vers 16. He that keepeth the commandement keepeth his own soul c. That is He that sincerely desireth endeavoureth to keep Gods commandements doth thereby preserve himself from death temporall and eternall for that this is the meaning of these words appears by the opposite clause but he that despiseth his waies shall die that is that lives carelesly and walks at randome not minding what he doth or that taketh no care to order his life according to Gods commandements see the Note chap. 13.13 But this Proverb may be understood also of observing or despising the command of the civil Magistrate Vers 18. Chasten thy son while there is hope and let not thy soul spare for his crying Or as it is in the margin of our Bibles to his destruction or to cause him to die And the meaning may be either that the fathers sparing of his child would tend to his destruction and as we use to say bring him to the gallows or that a father should not forbear when his sons wickednesse so required to cause him to be put to death according to that law made for a rebellious son Deut 21.18 21. Vers 19. A man of great wrath shall suffer punishment for if thou deliver him c. To wit whether it be by appeasing his wrath or by freeing him from the danger whereinto by his passion he had brought himself thou must do it again and that because he will upon some other occasion be passionate again and so by his passion will bring himself again and again into danger Vers 20. Hear counsell and receive instruction c. That is the counsell and instruction that is here given in this Book or rather the counsell and instruction of God and all good men in generall that thou maiest be wise in thy later end that is that though thou hast spent the former part of thy time in vanity and wickednesse yet thou mayest be wise at last or that thou mayest be wise when thou comest to be old or when thou comest to die to wit that then it may appear that thou art wise that then thou mayest reap the fruit thereof for the meaning is not that we should not seek to be wise in our youth but therefore it is said that thou mayest be wise in thy later end because then wisdome stands men in most stead and all their felicity depends upon their being wise then Vers 21. There are many devices in mans heart neverthelesse the counsell of the Lord that shall stand Some by the counsell of the Lord here do understand the counsell that he gives unto men in his word and accordingly they understand this place thus that when men are in a demurre what to doe they have usually many devices in their heads never regarding the directions of Gods word whether or no that which they contrive be agreeable to what is there enjoyned but it is they only that follow the counsell of Gods word that shall prosper in what they undertake But I rather conceive that it is the eternall purpose and decree of God that is here called the counsell of the Lord so the meaning of the words seems to be this that men have usually many various devices in their thoughts for the effecting of what they desire which in the conclusion come to nothing but that Gods counsell is alwaies unchangeably the same and sure to be accomplished See the Notes chap. 16.1 9. Vers 22. The desire of a man is his kindnesse c. That is That which a man doth naturally desire or which he ought to desire is that he may be able to shew kindnesse to others that he may be open-handed and bountifull to those that stand in need of it and a poor man is better then a liar that is a poor man that hath not to give and yet haply desires to give if he had it is better see the Note 2 Cor. 12.8 then a rich man that pretends himself not able to give when he hath abundance or that promiseth to give doth not and that maketh a shew of kindnesse when there is no such thing in his heart and so is a liar or a poor man is better then a false-dealing rich man Thus I conceive this Proverb may be best understood Yet there are many other expositions given of it that are not altogether improbable as 1. that men are usually kind to others with an aim to procure from them the accomplishment of their desire in some greater matter and that a poor man that hath nothing to give is better then such an one that makes merchandise of his kindnesse or 2. that there is nothing makes a man more to be desired amongst men then his kindnesse c or 3. that it is usuall with men to pretend that their desire of riches is merely that they may be kind and bountifull to others but that a poor man who is contented with his mean estate is better then a rich man that falsly seeks to hide his covetousnesse under a pretence of intending to doe good unto others or 4. that men are ambitious to shew kindnesse and not to stand in need of the relief of others but that a poor man not ashamed of his poverty is better then one that will make a shew of giving though he be fitter to receive alms from others Vers 23. The fear of the Lord tendeth to life c. See the Notes chap. 10.27 and 14.27 and he that hath it shall abide satisfied to wit with abundance of all desireable blessings or with his interest in God and his assurance of Gods provident care over him he shall not be visited with evil that is with any thing that shall be truly hurtfull to him Vers 24. A slothfull man hideth his hand in his bosome c. To wit that in cold weather he may there keep it warm and will not so much as bring it to his mouth again to wit to feed himself which is an hyperbolicall expression shewing that hunger cannot prevail against such mens sloth and that they will not doe no not those things that are most easie and most necessary to be done see chap. 26.12 Vers 25. Smite a scorner and the simple will beware c. That is though it will doe no good to the scorner yet another man that errs out of weaknesse and ignorance will take warning by it and reprove one that hath understanding and he will understand knowledge that is he will understand his errour mend what is amisse there will be no need to smite him a gentle reproof will serve the turn Yet this last clause and he will understand knowledge may be referred to the simple
the godly are sought for to be slain and the rich to be spoiled Vers 13. He that covereth his sins shall not prosper c. That is it shall doe him no good as he hopeth it should for the securing of him either from shame or punishment or God will punish him for it without shewing him any mercy for this is clearly implyed from the following opposite clause but whosoever confesseth and forsaketh them shall have mercy to wit in every regard Vers 15. As a roaring lion and a ranging bear so is a wicked ruler over the poor people That is in stead of being to them what a shepheard is to his flock as by his place he ought to be he is a terrour to the poor miserable people and doth with insatiable covetousnesse and cruelty tear and devour them being herein like a hungry roaring lion and a ravening bear Yet by the poor people here may be meant the poorer sort of people whom to oppresse is the greatest cruelty who are notwithstanding oftenest devoured by such tyrants because they are least able to withstand or revenge their oppressions Vers 16. The prince that wanteth understanding is also a great oppressour c. As if he should have said he is also one of those that are to the poor people as roaring lions and ranging bears as was said in the foregoing verse or as he is a fool so he is also through covetousnesse a great oppressour and therefore shall not prolong his daies which is implyed from the following opposite clause but he that hateth covetousnesse and so like a wise man doth not oppresse his subjects shall prolong his daies to wit through the blessing of God and the love of his people Vers 17. A man that doeth violence to the bloud of any person shall flee to the pit c. That is he shall suddenly be brought to the grave and till then he shall be in continuall terrours and fears let no man stay him that is let no man undertake to save him or no man shall be able to secure him Vers 18. Whoso walketh uprightly shall be saved c. To wit from all the evil designs of his enemies from all dangers mischiefs here and from eternall destruction hereafter but he that is perverse in his waies shall fall at once to wit so that he shall never rise again he shall be suddenly utterly irrecoverably destroyed But see the Note chap. 10.9 Vers 19. He that tilleth his land shall have plenty of bread c. See the Note chap. 12.11 Vers 20. A faithfull man c. That is The man that trusteth in God is constantly faithfull in word deed shall abound with blessings to wit because he is contented with his estate will not enrich himself by unlawfull means see the Note chap. 10.6 but he that hasteth to be rich shall not be innocent or unpunished to wit because he is an unfaithfull man and will not forbear any thing whereby he may enrich himself see the Notes chap. 20.21 6.29 Vers 21. To have respect of persons is not good c. See the Note chap. 18.5 for for a piece of bread that man will transgresse that is if a man make no more conscience of being exactly just or when a man hath once against conscience judged unjustly with the least bribe that can be conceived will such a man be corrupted Vers 22. He that hasteth to be rich hath an evil eye c. That is he grudgeth to part with any thing looketh with a grudging malignant eye upon those that receive any thing from him or he envieth coveteth what others enjoy see the Note chap. 23.6 consequently he will watch to bereave defraud others of what they have not caring by what evil means he enricheth himself and knoweth not that poverty shall come upon him that is that notwithstanding all his care to slee poverty to enrich himself yet poverty shall suddenly unexpectedly surprize him as well he deserves for his griping from others see the Note chap. 20.21 And consequently hereby also is implyed that he little therefore considers that he shall stand in need of the compassion of others shall have as little shewn him as he hath shewn to others Vers 24. Who so robbeth his father or his mother and saith c. To wit either openly with his lips or secretly in his heart It is no transgression to wit as concluding that children are to live upon the estates of their parents the same is the companion of a destroyer that is a man-slayer murderer for so the word seems to be taken Exod. 12.23 Ezek. 9.1 or a thief and high-way robber or a plunderer in war or a riotous spend-thrift and waster as the word is translated chap. 18.9 And the meaning is that such an one under what vain pretences soever he thinks to justify himself yea though it should be of giving that to God which he so steals from his parents much like that of the Pharisees Corban Mat. 15.5 6. he is no better then a thief robber yea a murderer as such deserves to be put to death according to those laws Exod. 21.17 Deut. 21.18 21 and that because he robs them of their livelyhood and breaks their hearts with grief Yet some hold that Solomon by saying that such an one is the companion of a destroyer intends to shew either that it is by the perswasion of riotous spend-thrifts with whom he keeps company and the base courses whereinto they draw him that such an one is brought to this wickednesse of robbing his parents or that such an one is like to joyn himself at last even with cut-throat robbers Vers 25. He that is of a proud heart stirreth up strife c. See the Note chap. 13.10 1. because such an one out of pride of heart cannot bear the least damage or injury done him by others 2. because he will be prone causelesly to think himself slighted and injured if all be not done according to his own mind 3. because he will not rest upon God for the righting of him but will be his own avenger 4. because having great thoughts of himself he is eager still to seek great things for himself and in the pursuit hereof is ready to oppresse others and be offended with those that any way hinder him in his designs therefore he will be still quarrelling and contending with others which as it must needs tend to the wasting of his estate and cause him to pine away with inward vexation of mind so it often provokes God to pull him down which is implyed from the following clause but he that putteth his trust in the Lord that is he that being of an humble spirit can patiently bear injuries and will by no means be injurious to others as reposing himself upon Gods carefull providence over him shall be made fat that is he will live peaceably with all men and by that means
nothing but disappointment and vexation of spirit here he undertakes to prescribe remedies against these vanities Though in the foregoing discourse he had here and there inserted some generall remedies as for men to feare God and comfortably to enjoy that portion of these outward things which God hath been pleased to bestow upon them yet here now he prescribes more particularly severall meanes for the healing at least for the allaying of the vanities and miseries whereto man is subject and for the procuring of the happinesse of a peaceable and contented mind so farre as it is attainable in this life And it is not improbable that from that which he had said in the end of the foregoing chapter he takes occasion here to insert these Rules of direction for having said there that no man knoweth what is good for him here thereupon he undertakes to teach men what is good for them and by what meanes they may come to live with as much content and comfort as in this world can reasonably be expected And the two first Directions he gives is concerning mens care for the procuring and preserving of a good name and for learning not to feare death which is the common end of all mankind A good name is better then precious ointment that is then the choicest of all riches and outward delights See the Notes Pro. 15.30 22.1 for because precious aromatical ointments were very highly esteemed amongst the Israelites and thence it is that they are reckoned amongst Hezekiahs treasures 2 King 20.13 therefore a precious ointment may be figuratively put here for all kind of riches and bodily delights But yet they may be preferred before a precious ointment particularly with respect to the qualities of such precious oyntments as 1. Because whereas sweet oyntments are very delightful and do exceedingly chear and refresh the spirits of men so the fragancy of a good name doth much revive and comfort the heart of those that are highly extolled for their goodnesse and piety and of those that hear the good report that is given of them yea the sweet savour of a mans good name will spread farther and continue longer then the smell of the best ointment can do this may fill the house as it is said of the ointment wherewith Mary anointed the feet of Christ Joh. 12.3 but the other may fill both town and countrey Rom. 1.8 Your faith is spoken of thorowout the world this may leave a sweet sent behind it for some few hours but the other will continue fresh many years yea even after the party himself is deceased so that as oyntments by embalming do help to preserve for a time the dead bodies of men so a good name doth in this regard make men live as it were after they are dead Pro. 10.7 The memory of the just is blessed but the name of the wicked shall rot 2. Because as oyntment doth cause a mans face to shine and to appear the more beautiful in the eyes of others so when men are renowned for their wisdom and pietie and good works it makes their face to shine chap. 8.1 it causeth others highly to esteem and reverence and admire them 3. Because as such oyntments do supple the flesh and sinewes and make men nimble and fit for any exercise or service so a good name doth much quicken and enliven men and makes men active and vigorous both for all publick and private imployments and 4. Because as such oyntments are of a healing nature so a good name is very effectual to heal the venome of backbiting tongues and the heart of a man when it is broken and wounded with divers other sorrowes As for the following clause some joyn it with the former thus As a good name is better then precious ointment so the day of death is better then the day of ones birth And others also understand the second in a limited sense with respect unto the former to wit that the day of death is in this regard better then the day of ones birth because after death a good mans name doth especially flourish whilst they live their name may be overclouded with envy but when they die the general applause of those that survive them doth dispel those clouds and their name spreads abroad like the spices when they are broken or the sweet perfume of some precious oyntment But it is better to understand it more generally that the day of death is better then the day of ones birth because death freeth men from all the sinnes miseries and vexations of this life whereinto mens birth giveth them their first entrance men are born to trouble Job 5.7 but death puts an end to all the troubles of this life And so the drift of this clause may be either to discover the vanity of riches by shewing that the day whereon a man is taken from all his wealth is better then that day whereon he first enters upon the enjoying of these outward things or else to arm men against that great vanity of this life the fear of death by shewing that the day of death is to good men especially men of a good name that have an entrance thereby to eternal glory where all tears shall be wiped away from their eyes a far greater advantage then the day of their birth whereon there useth to be so much rejoycing Vers 2. It is better to go to the house of mourning then to go to the house of feasting c. That is to a house where there is mourning for some near relation that is there deceased as appears by the following words and so likewise by the house of feasting may be peculiarly meant the houses where there are birth-day feasts kept that so this clause may fully answer that in the close of the foregoing verse the day of death is better then the day of ones birth though I conceive it may well enough be extended to all houses of feasting whatsoever It is true indeed that at feasts many occasions may be taken for holy and good Meditations But yet because at feasts there are usually all sorts of vanity and provocations to vanity and when mens spirits are disposed to chearfulnesse they are then most exposed to lightnesse and sad objects make deeper impression upon our spirits and particularly because at feasts men are apt either to put farre away the evill-day as it is said of those prophane feasters Amos 6.3 to keep the thought of death out of their minds the meditation whereof is most usefull for men or else to slight it and make a jeast of it as those Isa 22.13 Let us eate and drink for to morrow we shall dye therefore it is better to goe to the house of mourning then to goe to the house of feasting And this is indeed the reason that is here given for that is the end of all men to wit death and the living will lay it to heart that is in all probability because the sight of
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