tydings must needs presently fall upon him with their full weight Vers 16. While he was yet speaking there came also another The immediate report of these ill tydings one in the neck of another which is here noted as also again vers 17 and 18 was purposely no doubt effected by Satan that he might not have any breathing time any leasure to call to mind any thought that might support him or allay any whit the bitternesse of the former sorrow The fire of God is fallen from heaven c. That is a strange and extraordinary lightening from heaven hath consumed them And remarkable is the cunning of Satan who destroyed not these as he did the other by making use of wicked men but by fire from heaven that for his greater astonishment Iob might the more assuredly believe that not men only but even God himself did fight against him and so might not fly to God for comfort but rather in the vexation of his spirit might blaspheme God Vers 18. Thy sons and thy daughters were eating and drinking c. This message was by the cunning of Satan reserved to the last place because the tydings of the losse of his goods would not have been so terrible had he known of his childrens death to whom he hoped to have left them and indeed when a man lies under a great affliction a lesse is not minded and 2. Because when he was already sorely distressed with the former sad tydings he would be the more unable to bear this dolefull message and the more likely to sink down under it and break forth into impatience and blasphemy against God Vers 19. There came a great wind from the wildernesse and smote the four corners of the house c. Either this must be meant of a whirlwind that did together strike the four corners of the house or else the wind from the wildernesse did with its violence shake the four corners of the house so that at length the house fell upon them Vers 20. Then Iob arose and rent his mantle c. That is having hitherto sat still and heard these sad tydings now he presently arose as one that yet sunk not under these afflictions and rent his mantle and shaved his head c. And this he did partly that he might moderately bewail these afflictions and specially the death of his children and partly thereby to testify his deep humiliation under the hand of God with repentance for all his sins to which some adde also that he did it out of detestation of those blasphemous temptations which Satan at this time did suggest to him As for these outward rites of rending their garments and shaving their heads which they used in those times and countries for the first see the note Gen. 37.29 and for the second the shaving of the head that this also was used in times of great affliction and sorrow of mind is evident in those places Isa 22.12 In that day did the Lord God of hosts call to weeping and to mourning and to baldnesse and Ier. 7.29 Cut off thine hair O Ierusalem and cast it away and take up a lamentation And then doubtlesse it was used to signify that their condition was such that they had good cause to lay by all ornaments whatsoever hair being given for comelinesse and ornament Vers 21. Naked came I out of my mothers womb and naked shall I return thither Some expositours conceive that the word thither in this clause is not used in reference to his mothers womb but in reference to the earth and that because when he spake these words by way of adoration he cast or bowed down his body to the earth as it is in the former verse Others conceive it is the earth which Iob here calls his mothers womb and that because the earth is the common mother of us all since out of it in Adam we were all taken Gen. 2.19 But last of all others and with better reason acknowledge that Iob means indeed his mothers womb in the first clause and then in the next clause adds that he shall naked return thither only in reference to a returning to an estate like that of his mothers womb to wit that as there he was shut up naked in the streights and darknesse of earth so David calls his mothers womb Psal 139.15 I was made in secret and curiously wrought in the lowest parts of the earth waiting thence to be delivered in due time so he should be again shut up naked in the bowels of the earth the grave as seed sown in the ground waiting for a resurrection to a better life However the drift of these words was doubtlesse to shew that if God should strip him of all he enjoyed he should have no cause to complain both because he brought not these things into the world with him God had given them and might when he pleased take them away and because they were given as temporall blessings which he could not hope alwaies to enjoy but must part with them at the time of his death For we brought nothing into this world and it is certain we can carry nothing out 1 Tim. 6.7 Vers 21. Blessed be the name of the Lord. So far was Satan disappointed of his hopes that in stead of cursing God Iob blessed him both for suffering him to enjoy his good blessings so long and for his present afflictions wherein he knew the Lord might shew his goodnesse and mercy to him as well as in his former bounty and this doubtlesse did more deeply wound Satan then all Iobs afflictions had wounded him Vers 22. In all this Iob sinned not That is in all this that Iob spake and did there was not any thing that was materially sinfull No man can do any one act that is purely pure free from the least stain or tincture of sin Who can bring a clean thing out of that which is unclean chap. 14.4 But there is a great deal of difference between a sinfull action and sin in an action Satan had said that Iob would curse God but when it came to proof there was no such thing he neither spake nor did any thing that was materially evil CHAP. II. Vers 1. AGain there was a day c. See chap. â— vers 6. How long it was after those former losses ere God gave Satan liberty to afflict him in his body we cannot say only it is probable that there was such a distance of time between these two afflictions as might serve for a full discovery of Iobs Spirit under the first Vers 2. From going to and fro in the earth See chap. 1. vers 7 Vers 3. Hast thou considered my servant Iob See chap. 1. vers 8. And still he holdeth fast his integrity This is added to imply that God is in a speciall manner glorified and Satan confounded by the Saints perseverance in piety in the time of affliction for hence the Lord is here set forth as it were triumphing in this
then quite cast him off but desires that God should even there remember him And whereas according to this exposition he should desire death without any expression of his desire to be raised up again from the grave to this it is answered that he speaks as a man distracted so with sorrowes that he asks of God he well knows not what eased he would be of his trouble and out of his desire of that he wisheth what came next to mind or lay uppermost in his thoughts let God hide him in the grave or doe what he would with him to free him from his sad estate so he did not utterly forget him And lastly by the grave may be meant any place under ground where he might be hidden a-live such as were those caves and dens in the earth where the Saints in times of persecution were wont to hide themselves and so were for the time as men buried a-live Heb. 11.36 and so then his desire is only that he might be hidden somewhere under ground where he might be in safe custody out of the reach of those troubles that now annoyed him till the indignation of God were over and that then at a time prefixed God would remember him and fetch him forth again But which way soever we take these words most probable it is that he useth this phrase of being hid in the grave in allusion to the custome of those Eastern countries where they used in those times to have great caves or vaults for their sepulchers or burying places whereinto in times of danger they were wont to run and hide themselves Vers 14. If a man die shall he live again All the daies of my appointed time will I wait till my change come As the former words so these also are divers waies expounded by Interpreters Some say that the change here meant is that which Iob had wished or desired in the foregoing verse to wit his being raised out of the grave after he had been hidden there for a time to live again here in this world and accordingly they conceive that the first words were spoken by way of admiration If a man die shall he live again Is that possible and then that the next words were added as the Resolution of Iob upon this supposition as if he should have said Could this be or let this be granted and then surely all the daies of my appointed time will I wait till my change come that is I will willingly wait all the set time allotted for my abode in the grave untill the change shall come of my being raised up again from thence and thus they say he spake in reference to his foregoing words O that thou wouldest appoint me a set time and remember me Again others conceive that he speaks here of his change at the generall Resurrection of the dead and so they take the first words to be spoken either of mans living again in this world and the interrogation to be a vehement negation If a man die shall he live again No I know he shall not it is altogether impossible and that thereupon he adds All the daies of my appointed time will I wait till my change come as if he had said I am not therefore afraid to die there being no fear of returning hither again after death again to endure the miseries of this present world but will gladly wait all my appointed time till my change at the Resurrection of the dead shall come or else of mans living again at the day of judgement and of those that understand it thus some hold that the interrogation doth here intend an affirmation of that concerning which the question is propounded If a man die shall he live again as if he had said I know he shall there will a day come when God will raise him up and restore him to life again whereupon he inferres that he would wait in expectation of this blessed change All the daies of my appointed time will I wait till my change come and others conceive that it is spoken by way of doubting and accordingly they make this to be the drift of the words to wit that the first words contain the temptation wherewith Iob was tempted namely that he questioned whether man being dead could ever rise again If a man die shall he live again Is this possible and then that the next clause contains the Resolution of his faith overcoming that temptation All the daies of my appointed time will I wait till my change come as if he had said yes I know there shall a change come after death when they that are dead shall rise and live again and so corruption shall put on incorruption and therefore all my appointed time I will wait till that change shall come But last of all there is another exposition which to me seems best as best agreeing with other foregoing passages namely that by his appointed time here is meant the time allotted him of God for his living here in this world according to that he had said before vers 5. His daies are determined the number of his moneths are with thee c. and so the sense of the words is this that since being dead there was no hope of living again here in this world there was nothing for him to doe but all his appointed time to wait upon God till his change come that is till God should be pleased to deliver him from this sad condition wherein he now lived and put him into a more prosperous estate or rather till the time of his departure out of this world was come when he doubted not but God would receive him to his mercy Vers 15. Thou shalt call and I will answer thee thou wilt have a desire to the work of thine hands That is out of the love thou bearest me as thy creature and much more as one in whom thou hast renewed thine own image thou wilt not cast me off for ever but wilt receive me again unto thy self which is spoken in reference to the former clause Thou shalt call and I will answer thee of which also there are severall expositions given by Interpreters answerable to those they give of the foregoing verses for 1. Some take it to be spoken as in reference to that which they conceive he intended vers 13. where he speaks of his being hid for a time in the grave namely that if that might be so if God would hide him for a time till his indignation were over and then would remember him in mercy again then when God should call him forth he would readily come forth unto him hoping to live here in his favour again 2. Some understand this also of the Resurrection Thou shalt call that is thou shalt command me to arise from the dead and I will answer thee that is I shall as in obedience to thy command readily arise and present my self before thee not needing then to fear thy face as hypocrites will and indeed
of our deliverances to thee without the least self-respect and 2ly with as much affection as possibly I can not praising thee with my lips when my heart is far from thee I will shew forth all thy marvellous works But how could he doe this the wonderfull works of God being infinite in number I answer Either this must be restrained to the miraculous deliverances which God had wrought for him and his people or the meaning must be that he would speak of the severall sorts of his marvellous works or else he shews hereby not what he should be able to doe but what he did desire and would endeavour to doe Vers 2. I will be glad and rejoyce in thee c. To wit as acknowledging thee the only authour of all my joy I will sing praise to thy name O thou most high that is who dost every way transcendently excell those that are highest and greatest here in this world And this title David gives God in this place because in his marvellous works for him and his people he had shown himself such Vers 5. Thou hast rebuked the heathen c. See the Note upon Psal 6.1 This implyes that his enemies were many as it were from severall nations combined together against him thou hast put out their name for ever and ever to wit either by destroying them utterly that so they may be no more named amongst the living and by degrees their very memory perish together with them or by bringing them to such a reproachfull ruine that they lose thereby all that glory and renown they had formerly gotten Vers 6. O thou enemy destructions are come to a perpetuall end c. If we read this as it is in the margin of our Bibles The destructions of the enemy are come to a perpetuall end and their cities hast thou destroyed c. the meaning seems then to be clearly this O Lord thou hast put an end to the destructions which the enemy began to make amongst thy people and thou hast destroyed their cities whereas they thought to have destroyed ours But reading it as it is in our Bibles it may be understood either to be spoken ironically O thou enemy destructions are come to a perpetuall end and thou hast destroyed cities c. as if he had said O thou enemy thou hast fâ—nished the ruine thou didst intend to bring upon us by destroying our cities to which then that must be opposed which follows in the next verse But the Lord shall endure for ever c. Or else it must be understood as spoken by way of insultation over the proud enemy as it he had said Whereas thou O proud enemy didst resolve never to give over destroying till thou hadst brought all to ruine destructions thou seest are come to a perpetuall end thou shalt no more for ever destroy as thou beganst to doe thou hast indeed destroyed cities c. but vers 8. the Lord shall endure for ever he hath prepared his throne for judgement that is it belongs to him to judge the world as a righteous judge and though therefore he doth it not at all times he will certainly doe it Vers 9. The Lord also will be a refuge for the oppressed That is Such they shall esteem him and such he will be unto them Vers 10. Thou Lord hast not forsaken them that seek thee That is those that endeavour to approve themselves to thee that they may enjoy thy favour or those that by faith do pray unto thee and indeed this last is chiefly here meant Vers 11. Declare among the people his doings That is Not only amongst the Israelites but also amongst the nations far and near Vers 12. When he maketh inquisition for bloud he remembreth them c. That is the people mentioned in the foregoing verse or the humble mentioned in the following clause he forgetteth not the cry of the humble And this phrase when he maketh inquisition for bloud implyeth first that though shedders of bloud may escape for a time yet they shall sooner or later be called to an account secondly that no excuses or pretences shall clear or secure those that are indeed guilty of bloud and thirdly that God makes precious account of the bloud of those of whom the world makes no reckoning at all Vers 13. Consider my trouble O thou that liftest me up from the gates of death That is say some Expositours from the counsels and plots of mine enemies making the ground of this expression to be the custome of all nations in making the gates of their cities the place where they sat in counsell concerning the affairs of the Common-wealth See the Note Gen. 22.17 But rather I conceive that by being lifted up from the gates of death is meant his being delivered from desperate dangers wherein he seemed to be nigh unto death from the jaws of death from the mouth and brink of the grave which indeed those words thou that liftest me up seem much to favour See the Note Job 38.17 Yet by the gates of death may be meant the power and dominion of death which agreeth with that expression of the Apostles of deaths reigning Rom. 5.14 Vers 14. That I may shew forth all thy praise in the gates of the daughter of Sion c. That is in the solemn assemblies of the inhabitants of Sion for they used to be in the gates of Jerusalem And why the inhabitants are called the daughter of Sion see in the Note upon 2 Kings 19.21 and the elegancy is observable of opposing here the gates of Sion to the gates of death mentioned in the foregoing verse God lifted up David from the gates of death that he might praise him in the gates of Sion Vers 16. The Lord is known by the judgement which he executeth c. This may be meant generally of all the judgements which God executeth on wicked men because they do all shew forth the power and holinesse and justice of God but rather here that judgement seems to be particularly intended which is expressed in the following words the wicked is snared in the work of his own hands because nothing doth more notably discover the wisedome power justice and providence of God then when he causeth wicked men to be entangled by their own cursed practises In the close of this verse these words Higgaion Selah are added Concerning Selah see the Note Psal 3.2 As for that word Higgaion it signifyeth meditation and therefore it may seem added to imply that the foregoing clause was worthy mens most serious thoughts yet some take it to be some tearm of musick Vers 17. The wicked shall be turned into hell c. By hell in the Scripture is sometimes meant the grave as Psal 16.10 Thou wilt not leave my soul in hell but if nothing else were intended here there were nothing then threatned to these wicked wretches but what is common to the godly together with them It must therefore be understood here I
righteous sake God strikes them with terrours In Psal 53.5 in stead of this clause there are these words For God hath scattered the bones of him that encampeth against thee that is God hath destroyed the strong enemies that had beset thee and so hath delivered thee O thou righteous servant of God thou hast put them to shame because God hath despised them which is the same in effect with that we have here Vers 6. You have shamed the counsell of the poor because the Lord is his refuge Here David turns his speech to those wicked men he had spoken of The words may be taken as spoken ironically You have shamed the counsell of the poor c. as if he had said You thought to have made frustrate the hope of the poor but in your own terrours you feel what it is come to and thus he derides them for scorning and deriding the poor But rather David doth therein expresly charge them with shaming that is with endeavouring to shame the counsell of the poor either by opposing them in their hopes and endeavours or rather by deriding them for hoping in God when the Lord seemed not to regard them as if he had said You will not call upon the Lord your selves and you deride them that do it and this he chargeth upon them as that which would farther provoke the Lord to destroy them Vers 7. O that the salvation of Israel were come out of Sion c. This might be meant both first of a temporall deliverance as if he had said O that the Lord who dwelleth in Sion would deliver his Israel or that from heaven whereof the Tabernacle in Sion was a type he would save his people from the tyranny of Saul and all other their proud oppressours O that he would settle me in the kingdome that he hath promised me that I might then purge out this profanenesse out of the land and if we take it thus then the following words must be thus understood When the Lord bringeth back the captivity of his people Iacob shall rejoyce and Israel shall be glad that is when the Lord shall thus free his people from the slavery under which they are now held then shall all true Israelites exceedingly rejoyce And if it be objected that this Psalm cannot be intended of the profanenesse of Sauls daies because of the mention that is here made of Sion the Ark not being in his daies removed thither to this it may be answered either that David might speak this by a propheticall spirit or that haply he composed this Psalm after the Ark was placed in Sion though he writes therein of former times And secondly it may he meant of the spirituall Redemption of his people Being grieved at the horrible impiety of the children of men O saith he that the salvation of Israel were come out of Sion that is O that God would send his Son our Redeemer to save man from the bondage of sin and death and those words out of Sion are added because thence the Messiah was to come Rom. 11.26 There shall come out of Sion the deliverer and shall turn away ungodlinesse from Iacob and thence also the Gospel was expected Esa 2.3 Out of Sion shall goe forth the Law and the word of the Lord from Ierusalem and so then we must also understand the following words when the Lord bringeth back the captivity of his people c. to wit of Christs delivering his people from the bondage of sin and death the great joy of all true Israelites PSALM XV. Vers 1. LOrd who shall abide in thy Tabernacle who shall dwell in thy holy hill This Question David propounds to the Lord that the answer afterwards added might be received as a divine Oracle of unquestionable certainty Some understand it of the qualification of those that present themselves to serve God in the Tabernacle or Temple Lord who shall abide in thy Tabernacle c. as if he had said Many flock thither but who are they that have a just right to come or who are they that may expect to have this priviledge continued to them of resorting to thy house But more generally it is understood of the qualification of those that are true members of the Church here and shall live for ever in heaven hereafter Some conceive that it is the kingdome of heaven that is here called both Gods Tabernacle and holy hill and so make the summe of the whole Question to be this Who shall dwell with thee for ever in heaven But because the Tabernacle was more peculiarly a type of the Church militant and the Temple on the holy hill of Sion a type of the Church triumphant therefore more commonly Expositours understand this Question thus Who shall be acknowledged true members of thy Church on earth and who shall dwell for ever in thy Church triumphant in heaven Vers 3. Nor taketh up a reproach against his neighbour To wit by raising false reports or any other way of reproaching them or by hearkening to others or enduring them that doe it See the Note upon Exod. 2â— 1 Vers 5. He that putteth not out his money to usury c. See the Notes Exod. 22.25 and Deut. 23.19 and under this all other unjust waies of gain are comprehended He that doeth these things shall not be moved That is He shall never be cast out as an hypocrite he shall certainly continue a true member of the Church and shall for ever live in Gods kingdome of glory PSALM XVI The Title MIchtam of David The same Title is in the 56 and the four following Psalms and the same that is said before often of others is by many said of this as that it was the name of some Musicall Instrument Song or Tune Besides some make it a word compounded of mach which signifyeth poor or afflicted and tam which signifyeth simple or sincere and so they render the Title A Psalm of David that was afflicted and sincere But it is best render'd as in the margin of our Bibles A golden Psalm of David intimating that David made precious account of it that it was to him as a chain or jewell or crown of gold Vers 1. Preserve me O God for in thee do I put my trust Because some passages in this Psalm vers 8. and 10 are by the Apostles cited as spoken by Christ Act. 2.25.31 and 13.35 therefore some of our best Expositours do understand every clause of this Psalm as uttered by Christ and accordingly they say that in these words Preserve me O God Christ prayeth to his father that he might be sustained and preserved in the time of his agony and death that he might not sink under them but might at last triumph over all his enemies and sufferings But in regard there are some passages in the Psalm that cannot so conveniently or properly be applyed to Christ as that vers 4. that he should professe that he would not partake with Idolaters in their
brought us into the promised land thou didst still manifest thy fatherly care over us in that thou didst yearly refresh the land with seasonable showrs and thereby didst renew the strength of that thine inheritance see the Note Exod. 15.17 when it was dryed up and spent wearied as it were with the scorching heat of the Sun so that it grew faint for want of water and not able to yield fruit any longer This I conceive is the meaning of this place Yet some understand it of Gods refreshing his people his inheritance see the Note Deut. 4.20 with the showrs of the Gospel see the Note Deut. 11.11 Vers 10. Thy congregation hath dwelt therein c. This is added to shew the reason why God did yearly blesse the land with such encrease namely that his people might be provided for whom he had planted there and that the rather because it was indeed almost a miracle that such a spot of ground as Canaan was should nourish so many millions of people which is not now sufficient as some report to nourish the thousandth part of them Thou O God hast prepared of thy goodnesse to wit this land or rather this fruitfull encrease of the land for the poor that is thou givest so great an encrease that even the poor are provided for or thou hast provided liberally for thy poor people and so he calls them either to intimate that their condition would have been soon poor enough if God had not so provided for them and in reference to their poor condition in the wildernesse or in Egypt or their ancestours and all to magnify Gods goodnesse in setting his heart upon such a wretched people See the Note Deut. 26.5 Vers 11. The Lord gave the word c. Here David begins to speak of the victories God had given his people wherein he insists the longer because the praysing God for some late victories obtained was one chief thing intended in this Psalm The Lord gave the word that is By vanquishing their enemies for them God put a triumphant song into the mouths of his people or he caused the tidings of severall glorious victories to be brought to them great was the company of those that published it that is in every town and village the women came out for the word in the original here is in the feminine gender and that in great multitudes to sing songs of triumph concerning which custome see the Note 1 Sam. 18.6 That this may be also applyed to the publishing of the glad tidings of Christs victories over the world and death and Hell by the ministers of the Gospel who bring this treasure to men in earthen weak vessels I deny not but that it should be here intended I cannot see Vers 12. Kings of armies c. This may be taken as that song of triumph which the women should sing implyed in the foregoing verse or else as the words of David wherein he continueth the relation of the Churches victories Kings of armies that is Kings attended and furnished with divers and mighty armies did flee apace to wit as stricken with great terrour yea the words in the originall did flee did flee may imply that they were often and suddenly put to flight and that they fled severall waies and farre away see Deut. 28.25 And she that tarried at home divided the spoile that is the women that stayed at home and the meaning is either that the souldiers had such rich spoile that at their return they had much to give away amongst their wives and daughters and friends or that the enemy was so wholly vanquished that the women did not fear to goe out to gather the spoile that was left in the field and so the mighty became a prey to weak ones And this may be applyed also to the victories of the Church in the daies of the Gospel over her enemies spirituall and temporall Vers 13. Though ye have lien among the pots c. This also may be taken as a part of the womens song before mentioned wherein they encourage the people of God or rather as the words of the Psalmist wherein from the great things he had recited which God had done for his people he encourageth them to trust in God for the time to come Though ye have lien amongst the pots that is though ye may be for a time in great darknesse and distresse in great streights and poverty kept in the basest bondage and drudgery like kitchin-scullions that lay themselves down to sleep amongst the pots or as some say like those scullions in an army which may be indeed particularly intended because the Psalmist is here speaking of war that skulk by night amongst the pots there to shelter themselves from the cold winds and rain so are all-over besmeared with dirt and smoak and soot yet shall ye be as the wings of a dove covered with silver and her feathers with yellow gold that is God will bring you again to a very prosperous condition and make you glorious by deliverance Yea and it may also imply that those afflictions should not impair their spirituall dignity and beauty but should rather promote it in that their faith and courage and other graces should shine the more brightly And how this may be applyed to that purity and glory wherewith Christ shall clothe those that were most wretched and loathsome in their naturall condition we may easily conceive As for his comparing them to doves see the Note Psal 55.6 Vers 14. When the Almighty scattered kings in it c. That is in the land of Canaan Gods inheritance mentioned vers 9 it was white as snow in Salmon to wit say some expositours with the bones of the slain scattered thereon But considering how this is joyned with the foregoing verse I rather think that in saying the land was white as snow in Salmon on the lofty tops whereof they say the snow used to lye all the year long David intended to signify that by those victories God had given them the land was brought as it were miraculously into a flourishing prosperous and joyfull condition which whitenesse signifieth that was in a darksome and dolefull condition before Vers 15. The hill of God is as the hill of Bashan a high hill c. Here David begins to set forth the chief priviledge which God had afforded his people and which was indeed the fountain from whence all other blessings did flow in unto them namely that God had chosen to dwell amongst them as his peculiar people for to intimate this he extols mount Sion whether they were now carrying the Ark the sign of Gods presence equalling it with or exalting it above all other hills whatsoever in this regard For so the words must needs be understood as they are render'd in our Translation The hill of God is as the hill of Bashan c. as if he had said Though Sion the hill of God be but a barren and a small low hill of
As for the following clause rule thou in the midst of thine enemies the meaning is that Christ should rule as King even where the power of his enemies was greatest and maugre all their malice and rage against him and that not only by subduing and destroying his enemies at his pleasure but also by gathering a people to himself and governing them by his word and spirit which is more clearly expressed in the following verses Vers 3. Thy people shall be willing in the day of thy power c. That is when thou shalt goe forth as a mighty king to conquer and subdue the world and shalt make thy Gospel to work mightily upon the consciences of those that hear it then shall thine elect people with all readinesse and willingnesse submit to thee follow and obey thee As for the following words in the beauties of holinesse from the womb of the morning thou hast the dew of thy youth which is acknowledged by all Expositours to be one of the hardest passages in all the Psalms for the understanding thereof we must know First that by the beauties of holinesse may be meant 1. Gods holy Temple or in allusion thereto the holy assemblies of Gods people for which see the Notes 1 Chron. 16.29 Psal 27.4 and 29.2 and then the meaning is this that in the day of Christs power his people should willingly gather themselves together to worship him in his Temple or in the place of the holy assemblies or 2. the amiablenesse that is in the holy wayes of Christianity and then this may be added as the cause of the peoples coming in so willingly to the service of Christ or 3. which I like the best that glorious holinesse wherewith all true Christians are adorned and then this clause is added to set forth the glory of that people that should so willingly come in and submit themselves to Christ namely that they should come in to him in the beauties of holinesse that is adorned with all the holy graces of Gods spirit as souldiers that for the honour of their Generall do goe forth to serve him in their bravest attire or as the Priests in the Law did wait upon God in their holy garments beautifull and glorious the holinesse of the Church being that which indeed makes her beautifull as Tirzah and comely as Ierusalem Cant. 6.4 Secondly those words from the womb of the morning may be read as it is in the margin of our Bibles more then the womb of the morning and then they must needs be referred to the foregoing words as making known that the beauties of holinesse wherewith the people of Christ should be adorned should be more then are the beauties of the morning where it first breaks forth But now if we read this clause as it is in our Bibles from the womb of the morning then may these words be referred either to the foregoing words in the beauties of holinesse and so that which is hereby intended is this that from the first shining forth of Christ upon his people in the preaching of the Gospel and Christ is indeed called the bright morning star Revel 22.16 and the day-spring from on high Luk. 2.78 or from the first forming of Christ in their hearts they should with much willingnesse present themselves before Christ in his service being adorned gloriously with the graces of his spirit as with clothing of wrought gold and raiment of needle-work or else it may rather be referred to the following words from the womb of the morning thou hast the dew of thy youth for many learned men conceive that the Colon or middle point that is in our Bibles betwixt these two clauses is only a distinction for convenient reading not a disjunction of the sense and then the meaning of the words is clearly this that look as the dew is born out of the womb of the cool morning-aire so distilleth down insensibly with innumerable drops upon the earth and indeed the like figurative expressions we find elsewhere as Job 38.28 29. Hath the rain a father or who hath begotten the drops of the dew out of whose womb came the ice the hoary frost of heaven who hath gendered it so from the first breaking forth of the sun of righteousnesse in the morning-light of the Gospel an heavenly offspring shall be suddenly born unto Christ begotten by the word and spirit in innumerable multitudes as are the crystall drops of the dew which in a morning cover the earth They are the children that are begotten unto Christ that are here called his youth because they are made new creatures and are as new-born babes 1 Pet. 2.2 and they are compared to the dew thou hast the dew of thy youth that is thy young and new-born people are as the dew because there should be an innumerable company of them and because they should be suddenly brought forth by a heavenly calling upon the first preaching of the Gospel as the dew that distils down from heaven upon earth And indeed this explication is very sutable to other places of Scripture where the like expressions are used as Isa 54.1 and 66.8 9 but especially that Mich. 5.7 And the remnant of Iacob shall be in the midst of many people as a dew from the Lord as the showres upon the grasse that tarrieth not for man nor waiteth for the sons of men Vers 4. The Lord hath sworn and will not repent Thou art a priest for ever after the order of Melchizedek The chief thing intended in these words is that whereas there should certainly be an end of Aarons priesthood as if the Lord had repented of the honour he had conferred upon that family it should not be so with Christ for his priesthood should be an eternall and unchangeable priesthood But see also the Notes Gen. 14.18 Vers 5. The Lord at thy right hand shall strike through kings in the day of his wrath Here the Psalmist sets forth the victories of Christ as in reference to that which was said before vers 1. to wit that God would make his enemies his footstool The Lord at thy right hand see the Note Psal 16.8 shall strike through kings in the day of his wrath that is though he may forbear them a while yet there will a day come when his wrath will break forth against his mightiest enemies and he will utterly destroy them And indeed though some under this word kings include Christs spirituall enemies as Satan the Prince of this world Joh. 16.11 and sin which reigneth as a king over carnall men Rom. 6.12 and death which is called the king of terrours Job 18.14 yet it is chiefly meant of the mighty men of this world The greatest question is of whom and to whom those words are spoken The Lord at thy right hand c. And for this we must know that they may be understood 1. as spoken to God the Father concerning Christ as if it had been said O God the Father of
bignesse and vast compasse that a Princes family cannot fill them but still they seem in many places empty and desolate Vers 15. Or with Princes that had gold who filled their houses with silver That is with the richest of Princes who gathered in their life time the greatest masse of treasure yet some understand this as spoken with reference to a custome used in those times of burying much treasure in the houses that is the graves and tombes of their great Princes Vers 16. Or as an hidden untimely birth I had not been c. That is had I not been born but dyed in the womb which also Iob had wished before vers 10. such as the condition of abortives is that perish in the womb to wit either those that by some mischance miscarry within a while after they are conceived called here an hidden untimely birth because they are presently laid by or cast away as unpleasing spectacles or not at all looked after or else because the form and lineaments of a child in such imperfect embryoes cannot well be discerned or those that have their full and perfect shape but then die in the wombe and so being dead-born never see light such saith Iob had been then my condition I had not been that is I had never been numbred amongst the sons of Adam but had been wholly buried in oblivion and had passed without name as Solomon we see speaks of such an untimely birth Eccles 6.4 He cometh in and departeth in darknesse and his name shall be covered with darknesse Vers 17. There the wicked cease from troubling and there the weary be at rest By the weary here may be meant those that wicked oppressours have wearied with continuall troubles and then the summe of the whole verse is this that in the grave the oppressours and the oppressed are both at rest together But the weary here intended may be also the wicked persecutours and oppressours that do weary and tire out themselves with vexing and troubling others till they come to be laid in the graves and then there they are at rest and this may seem the more probable exposition because in the following verse he speaks of those that suffer and here therefore it is likely of those only that make men suffer Vers 18. There the prisoners rest together they hear not the voice of the oppressour Because wicked oppressours use bitter words and with their terrible threatning and their insulting and scoffing language are wont to wound as deeply those that are under their power as any other way hence is this expression they hear not the voice of the oppressour Vers 20. Wherefore is light given to him that is in misery and life unto the bitter in soul These words are added to imply how earnestly now he desired death They are indeed a kind of expostulation with God for continuing life to those that are in such misery that they had rather die then live but doubtlesse though the extremity of his miseries wrung these words from him yet he did not utter them with a purpose to contend with God and to charge him with dealing too hardly with those that are in misery Indeed they are words of lamentation rather then expostulation wherefore is light given to him that is in misery that is Alas it were well for those that are in bitter calamities if they might die they cannot but earnestly desire it and it is a kind of addition to their miseries that they must live though they would die Revel 9.6 And in those daies shall men seek death and shall not find it and shall desire to die and death shall flee from them Vers 23. Why is light given to a man whose way is hid and whom God hath hedged in That is to a man that cannot find out the meaning of Gods dealing with him or why it is that he is so sorely afflicted or rather to a man whom God hath so hedged and hemmed in with many and divers calamities and those so desperate and inextricable that poor wretch it is not possible he should conceive which way to turn himself or what course to take to find out any way of escape whereby he might wind himself out of these troubles and therefore must needs be in continuall perplexity to think what will become of him and what the end will be of all these miseries that are fallen upon him Much to this purpose is that complaint of the Church Lam. 3.9 He hath inclosed my waies with hewen stone he hath made my paths crooked Vers 24. For my sighing cometh before I eat This is added to imply that he was one of those of whom he had spoken to whom it was an addition of miseries that they must still live though they can see no hope of deliverance and that because though he had alwaies worked out his salvation with fear and trembling which is at least implyed vers 25 26. The thing which I greatly feared is come upon me yet his miseries were so grievous and continuall without intermission that he had not so much space of freedome as to eat his meat in quiet nor could forbear his sighs and tears when the naturall desire of food was most urgent upon him which indeed is most like that complaint of the Psalmist Psal 102.9 I have eaten ashes like bread and mingled my drink with weeping Some expositours understand this of his sighing because of the pain it would be to him to eat in regard of his ulcers wherewith he was every where filled or because it grieved him to think that he must by feeding uphold the life which he would so gladly be rid of but the first exposition is far the most proper And my roarings are poured out like the waters That is violently abundantly and without ceasing for he compares his roaring to the pouring out of waters 1. Because when waters are poured forth or break through the banks that before held them in they rush out in great abundance and with unresistable violence 2. Because the waters of rivers flow on continually without ceasing as being still supplyed from their fountains and springs and 3. Because the noise of his roarings by reason of their violence was much like that of waters where they break forth with such fury and carry all before them that stands in their way It must be a great affliction that can make a man of spirit to mourn and therefore much more that which makes him cry out and roare therefore the extremity of a mans misery is usually set forth in the Scripture by this that it makes him roar as Psal 32.3 I roared for the very disquietnesse of my soul So that when Iob complains not only that his sorrows made him roar but also that his roarings were poured forth like water this implyes how exceeding grievous his miseries were Vers 25. For the thing I greatly feared is come upon me c. This is added as an aggravation of his misery to shew
indignation and hot displeasure against me All kind of plagues especially those that come suddenly and swiftly are compared to arrows in the Scripture Psal 38.2 For thine arrows stick fast in me and thy hand presseth me sore and again Ezek. 5.16 But here they are principally the inward terrours wherewith his soul and conscience were wounded that are compared to arrows yea to poysoned arrows it being usuall in those daies to poyson the heads of their arrows in times of war and that because the miseries he underwent however grievous in themselves were far the more grievous and did the more torment him because they were dipped as it were in the poyson of Gods wrath and displeasure that is he apprehended that God had in his wrath and hot indignation laid these heavy punishments upon him which made them so insufferably painfull insomuch that they did with their burning drink up his spirit that is his vitall spirits and strength or his bloud wherein lye the vitall spirits according to that which the Lord saith Deut. 32.42 I will make mine arrows drunk with bloud and my sword shall devour flesh and that with the bloud of the slain c. Vers 5. Doth the wild asse bray when he hath grasse or loweth the ox over his fodder Two severall waies these words are expounded by Interpreters and haply what both say Iob did intend 1. That it is no wonder though they that lived in all plenty and peace were so quiet and still and spake nothing that might savour of impatience and discontent were he in such an estate he could do so even the bruit beasts both wild and tame yea those that have the least shadow of understanding in them the asse and the ox will be quiet when they want nothing and were they not therefore too uncharitable they might well think that he would not complain so bitterly if he had not just cause But then 2. some again understand them as spoken to shew the reason why the words that Eliphaz had spoken to him did no whit appease his grief to wit because he had said nothing that could yield true satisfaction to a troubled soul namely as he applyed what he said charging Iob with hypocrisie and that now he quarrelled with God being justly punished for his former wickednesse even the bruitest beasts saith Iob are quiet when they have whereon to feed and worse were I therefore then a beast if I should not be pacified had there been any thing in your words that might have eased or refreshed my mind Vers 6. Can that which is unsavoury be eaten without salt c. These words as those before may also be probably expounded two severall waies to wit 1. That it is not possible that any man should take pleasure in such bitter afflictions as God had mingled for him to drink yea that he should not abhorre them and complain of the bitternesse of them no more then it is possible for a man not to distaste that which is unsavoury and hath no relish in it all afflictions are grievous especially such as have no mixture of any thing that is pleasing and if the want of a little salt make men distaste meat needs must Iob distaste such bitter sorrows as he had underwent unlesse he were sencelesse and stupid or 2. That Eliphaz his speech to him had been so harsh and bitter that it was as possible for a mans palate to find relish in the white of an egge or any other unsavoury meat as for him to receive any comfort from such unsavoury speeches as he had uttered and indeed though Eliphaz spake what was most true in it self yet as he applyed it there was not the least grain of pity or prudence in what he had said and so was more likely to imbitter his spirit more and more then any whit to allay his grief or temper his passions Vers 7. The things that my soul refuseth to touch are as my sorrowfull meat Iob here proceeds still on in the metaphor he had formerly used comparing the words of Eliphaz to bitter meat now given him to feed upon to his great sorrow which heretofore he should have abhorred to touch he was forced now to swallow down that with grief which in former times he could not have endured Others understand this more generally of all the severall miseries that Iob underwent which he was forced now to feed upon though in former times his stomack would have risen against them yea some understand it of the corruption running down from his soars upon his meat by means whereof that which formerly he should have loathed to touch he was now forced to eat together with his meat But the first exposition is the best Vers 9. Even that it would please God to destroy me that he would let loose his hand and cut me off That is that God would be pleased presently to cut me off and make an end of me and not suffer me thus to languish away by degrees hitherto he hath held back his hand that though I were wounded yet his strokes might not be mortall but by this meanes my miserie is the greater and therefore my desire is if he would be so pleased that he would let loose his hand and strike home even that he would out of hand presently destroy me Vers 10. Then should I yet have comfort yea I would harden my self in sorrow That is If I were sure that God would out of hand make an end of me that would be some comfort to me and though what I suffered were never so bitter yet would I harden my self to endure it For I have not concealed the words of the holy One. This Iob gives as a reason why he desired death to wit because he had alwaies professed the truth of God and therefore knew well that death could do him no hurt but only give him an entrance into a blessed and happy estate Vers 11. What is my strength that I should hope and what is mine end that I should prolong my life This is added as another reason why he desired death and might justly doe so to wit because his condition was such that he could not hope that his life could long continue languish he might a while in that grievous misery and better it were for him to be cut off presently then to doe so but to hope he should prolong his daies it was altogether vain and that because he was not able to endure such grievous misery as he suffered his strength would not bear it Eliphaz had told him that because of the great things that God often doth in the world the poor hath hope even in their lowest condition chap. 5.16 and again vers 24 25. that if he would turn unto the Lord he should know that his tabernacle should be in peace his seed should be great and his off-spring as the grasse of the earth and that he should come to his grave in a full age c. In answer
3.12 He hath bent his bow and set me as a mark for the arrow and that of Iob elsewhere chap. 16.12 13. He hath taken me by my neck and shaken me to pieces and set me up for his mark His archers compasse me round about he cleaveth my reins asunder Vers 21. And why dost thou not pardon my transgression c. Why dost thou not according to thy wonted grace to others freely forgive all my sins and transgressions removing them all out of thy sight that then accordingly also thou mayst withdraw thine hand from correcting me For now shall I sleep in the dust c. That is if thou dost not send help speedily I shall quickly be laid in the dust and thou shalt seek me in the morning and I shall not be that is and then if thou shouldest make never so much hast to help me it would be too late for thou shouldest not find me in the land of the living amongst those that are capable of thy goodnesse and mercy CHAP. VIII· Vers 1. THen answered Bildad the Shuhite Bildad having heard Iob hitherto defending himself and disliking what he spake in his defence more then his former complaints undertook at length to second what Eliphaz had before spoken reprooving Iob for charging God with injustice in his dealing with him and exhorting him to repent of his former wickednesse as the only sure means to turn away the Lords displeasure yea it seems by his first words in the following verse that whereas Iob was proceeding on to have spoken farther Bildad did here interrupt him as not able to endure him any longer How long wilt thou speak these things c. Vers 2. How long shall the words of thy mouth be like a strong wind That is violent and bruitishly impetuous not sparing any body no not the Lord himself when he comes in thy way Because Iobs words in his answer to Eliphaz had been indeed somewhat sharp and rough and full of vehement expressions therefore Bildad compares them here to a strong wind and because he had so often reiterated his complaints of the grievous miseries he suffered and his protestations concerning his desire of death c. yea and that after Eliphaz had sought to convince him of the evil hereof not regarding any thing that he had spoken therefore he upbraids him with his persisting in this way How long wilt thou speak these things and how long shall the words of thy mouth be like a strong wind But yet withall there is another thing which Bildad might also intend to imply in comparing Iobs words to a strong wind to wit that whilst he went about to overthrow the justice of God as if he had not deserved what God had inflicted on him his words though never so violent would be but as a puffe of wind Gods justice would stand firm and unmoved whatever he should say to the contrary Vers 3. Doth God pervert judgement or doth the Almighty pervert justice As if he should have said Every one by the light of nature knows that this is altogether impossible though God be almighty and able to doe to men whatever he pleaseth yet he is not wont to make use of his power to doe any thing but what is just as great and mighty men many times doe and that because 1. He is essentially and so infinitely just as well as almighty 2. The judge of the whole world to whom men must fly for refuge and help when they are unjustly wronged and oppressed and therefore he can no more deal unjustly with any man then he can cease to be God Vers 4. If thy children have sinned against him c. That is though God hath utterly cut off and destroyed thy children it was doubtlesse for their sins what he hath therefore done therein he hath done most justly and thy self he hath not hitherto destroyed but spared thee that thou mightest take warning by them which if thou wouldest doe and wouldest betimes that is speedily and with all possible care and diligence seek reconciliation with God and pray unto him for favour and mercy in stead of pleading thine innocency quarrelling and contending with him as thou hast hitherto done and withall abandon all thy former wicked waies and that upon sincere ends and so become pure and upright in heart and life without which indeed no seeking to God by prayer will doe any good then doubtlesse he would not fail to pardon thy sins withdraw the judgements that lye upon thee and doe thee good whereas hitherto he hath seemed to sleep and not to regard thy miseries he will presently awake to thy help and make the habitation of righteousnesse prosperous that is prosper thee and thy family and all that belongs to thee so long as you all continue to live righteously and to doe that which is just in Gods sight Vers 7. Though thy beginning was small yet thy latter end should greatly encrease Two severall waies these words are understood by Expositours first that though when God should begin to prosper him after his repentance his estate should be but little as some indeed think it was but little and that he began upon almes as it were when his kindred and acquaintance gave him every man a piece of money and every one an ear-ring of gold chap. 4◠11 yet by degrees this little should encrease so that at last he should again come to have a mighty estate and 2. That the estate he had before this tribulation befell him how great soever it was yet should be but little in comparison of that he should have in the conclusion if he would repent and turn unto the Lord as the moon one of Gods two great lights is but little in comparison of the Sun whereto may seem to agree that which is said of Iob chap. 42.12 So the Lord blessed the later end of Iob more then his beginning But yet the first exposition is clearly the most proper Vers 8. For enquire I pray thee of the former age c. Bildad here prooves what he had said by the experience of all former ages to which he the rather appeals because there was probably then no written word Enquire saith he I pray thee of the former age c. as if he should have said search the records of former times make enquiry how it hath been in the daies of our ancestours and so likewise of their fathers for many generations even from the beginning of the world you shall find that it hath been alwaies thus as I have said that God hath prospered the righteous and punished the wicked and that when evil doers have repented forsaken their evil waies and turned unto the Lord he hath then withdrawn his hand from punishing them and poured forth his blessings plentifully upon them Vers 9. For we are but of yesterday and know nothing because c. This is added as a reason why Bildad councelled Iob to search into the records of former times
used to expresse mans dying and the order of them there is some difficulty Some conceive that in the first words But man dieth and wasteth away by mans dying is meant the same that is afterwards tearmed giving up the ghost and then by wasting away is meant either his wasting away by sicknesse and if so then there is an hysteron proteron in the words as if he had said Man dieth being wasted away with sicknesse or else rather his wasting away by death as if he had said man dieth and then consumes and rots away But others take dying and wasting away in the first clause to be but preparatories and antecedents to mans giving up the ghost which the particle yea seems to confirm man dieth and wasteth away that is man decayeth and wasteth away by degrees death creeping upon him daily by little and little yea at last man giveth up the ghost and then where is he Vers 11. As the waters fail from the sea and the flood decayeth and dryeth up By the sea here may be meant any great confluence of waters for such are usually in the Scriptures called seas as for instance that which is called the lake of Genesareth Luke 5.1 is also called the sea of Tiberias Ioh. 21.1 But however the greatest difficulty here is what is meant by the waters failing from the sea and the flouds decaying and drying up and to what purpose it is here alledged Some understand it thus that as when the waters fail from the sea that is when the sea fails to send forth waters through the pores of the earth unto the rivers then the rivers and flouds decay and dry up so the naturall and radicall moisture being spent in a man he dies as it is expressed in the following verse and so is laid in the bed of his grave Again others give this to be the meaning of it that as when the waters fail or passe away from the sea or rivers to wit either by evaporation or by running over the banks into the land or by gliding away in their severall channels or by soaking into the earth and so drying up in times of great heat and drouth these very waters thus failing or passing away do never return to their places again so it is with man when he dies he is taken away and there is no possibility of his returning to his place again for so it follows in the next verse Vers 12. So man lyeth down and riseth not till the heavens be no more c. This phrase till the heavens be no more may be taken two severall waies to wit either that man being once laid in the grave shall never rise again namely to live again here in this world and that because the heavens shall for ever continue whence is that expression Psal 89.29 His seed also will I make to endure for ever and his throne as the daies of heaven and vers 36 37. His seed shall endure for ever and his throne as the Sun before me c. or else that he shall not rise again till the generall Resurrection when it may be said that the heavens shall be no more because if they shall not be wholly dissolved yet at least they shall be so farre changed that they shall be no more the same heavens that they were before according to that Psal 102.26 all of them shall wax old like a garment as a vesture shalt thou change them and they shall be changed and that of the Apostle 2 Pet. 3.12 13. The heavens being on fire shall be dissolved and the Elements shall melt with fervent heat neverthelesse we according to his promise look for new heavens c. Vers 13. O that thou wouldest hide me in the grave that thou wouldest keep me secret untill thy wrath be past c. 1. Many Expositours understand this of Iobs desiring to die that he might be freed from those heavy effects of Gods wrath that now he endured and be laid in the grave where he should be sure to be shelterd from all storms till the indignation of God against him were over and that the following words that thou wouldest appoint me a set time and remember me are either a farther enlarging of this his request namely that God would appoint him a set time when he would lodge him in that longed-for bed of his grave and that at that set appointed time he would not fail to remember to hide him there and if so we understand these words it was unadvised passion and not grace that was breathed forth in this desire or else are added to imply his expectation of being raised up again at the last day and so the meaning of the words they take to be this that in regard of the grievous calamities that he now suffered he was most desirous to die only then withall he desired that God would not cast him off in the grave but set him a time wherein he would remember him in mercy and raise him up again to wit at the day of the generall Resurrection 2. Others do otherwise understand these words to wit that Iob having before said that when man dieth he is irrecoverably cut off from living any more in this world he professeth here that were it not for that he should be glad with all his heart that he might dy and be laid up in the grave because there he should be hidden as it were from the wrath of God that now he endured O that thou wouldest hide me in the grave that thou wouldest keep me secret untill thy wrath be past that thou wouldest appoint me a set time and remember me as if he should have said so that I might be laid in the grave only for a time and that God would appoint me a set time wherein he would not fail to remember me in mercy and to raise me up again to live here in a more comfortable condition even as the stocks of trees that are cut down that seem in the winter to lye dead in the ground and yet in the Spring do sprout out afresh then it would be a pleasure to me to die and to be laid up in the grave And indeed this I conceive is more probable then some judge it to be 1. Because he speaks of Gods appointing him a set time which seems to intend a prefixed time for his rising again in particular namely to live here in this world and cannot well be understood of that day which God hath appointed for the generall Resurrection of all mankind 2. Because he speaks of it as of a most unlikely and improbable thing which he could rather wish then believe O that thou wouldest hide me in the grave c. and 3. Because this well agrees with the generall scope of Iobs speech in this place 3. Some take it thus that he desires that God would at a set time appointed lay him up in his grave in the chambers of death only he would not that God should
though this phrase of Gods calling him may be used in reference to the manner of Gods raising men from the dead concerning which the Apostle saith 1. Thess 4.16 The Lord himself shall descend from heaven with a shout with the voice of the Archangel and with the trump of God and the dead in Christ shall rise first c. yet by the call of God may be meant simply the will and command of God as where it is said that God called for a famine upon the land Psal 105.16 that is he commanded a famine to be in the land and so our Saviour speaks of the Resurrection Ioh. 5.28 The hour is coming in the which all that are in the graves shall hear his voice c. and 3. Some understand it of Gods calling him out of this world by death and so conceive that Iob here professeth his readinesse to yield to Gods call herein and that because he knew God would one day remember him in mercy and not utterly castâ—off the work of his own hands Vers 16. For now thou numbrest my steps c This is added as a reason why he so earnestly desired to die or to be hid in the grave as he had said vers 13. till Gods wrath and indignation was over or why he had besought God that he would withdraw his hand and let him finish his daies in peace vers 6. namely because God did now at present proceed with such severity against him as one that took strict notice of all his waies that not one sin of his might scape unpunished See chap. 10.14 To which purpose also is that which follows in the next verse of Gods sealing up his transgressions in a bag that is his laying them up in store as evidences and indictments against him of which see the Note Deuter. 32.34 Vers 18. And surely the mountain falling cometh to nought and the rock is removed out of his place c. The drift of these words is either 1. To imply that God proceeded with as much fury and violence against him as when he overturns mountains and removes rocks out of their places c. or 2. To intimate that if the strongest creatures and those that seem most stedfastly setled in their places cannot stand before the indignation of the Lord much lesse could poor weak man stand before it and that therefore God needed not proceed with such over-bearing violence against him as he now did or 3. To bewail his continuing so long in so great miseries that when the strongest creatures were not able to stand before Gods power when he meant to bring them to nought and so the hope of man was destroyed by his hand as is expressed in the last clause of the 19 verse that is all things wherein vain men hope or all the vain things wherein men are wont to hope yet he a poor weak creature should hold out against so many and great afflictions and live in the midst of so many deaths or 4. To renew his old request that he might die that since all things even those that were the most like to continue were often removed and wasted out of their place so he desired it might also be with him or 5. To intimate his fear least his patience should fail and thereupon to desire that God would in pity release him surely the mountain falling cometh to nought c. as if he had said mountains and rocks will fail and how much sooner may my patience fail My strength is not the strength of stones as he had said before chap. 6.12 and therefore either remove my afflictions or remove me out of this world or 6. To shew that God proceeding so severely against him and not suffering any sin of his to passe unpunished as he had said in the foregoing verses as other creatures that seem more surely setled then man is do utterly perish by the mighty power of God so it must needs be with man he also must needs be cut off irrecoverably The mountain saith Iob falling cometh to nought and the rock is removed out of his place to wit sometimes by extraordinary earth-quakes sometimes by the violence of great flouds and inundations of waters the waters wear the stones by continuall beating and dropping upon them thou washest away the things that grow out of the dust namely when rivers or seas overflowing or breaking through the banks do with a mighty torrent sweep away all before them and thou destroyest the hope of man that is and thus after the same manner is man cut off and destroyed by death and that as concerning any hope of living again here in this world irrecoverably and this I conceive most probable to have been the drift of Iob in these words being the same in effect with that which he had said before vers 11 12. Vers 20. Thou prevailest for ever against him and he passeth thou changest his countenance and sendest him away That is it is alwaies thus be a man never so strong die he must if thou contendest with him he must needs sink under thine hand and that irrecoverably it being altogether impossible that he should resist the stroke of thine hand his comelinesse and beauty thou soon turnest into a ghastly ashy palenesse and so sendest him packing out of this world Vers 21. His sons come to honour and he knoweth it not c. This may be meant either of man after death as in reference to what he had said immediately before concerning mans passing away out of this world to wit that after that he never knoweth more what is done here in this world whether his children live in prosperity or misery it is all one to him for he knoweth not how it fares with them and then it is added to shew how absolutely men are by death cut off from all possible communion with those that remain behind them Or else it may be meant of man when he is dying to wit either that through the anguish and extremity of pain and misery which he endures he regards no earthly thing how nearly soever it concerns him be his children in a prosperous or in a mean condition he minds it not it works in him neither joy nor sorrow or else that this is one part of his misery that dying he knoweth not what shall become of his children Vers 22. But his flesh upon him shall have pain and his soul within him shall mourn Those Expositours that understand the foregoing words of man after death must needs find it too difficult to give a reason how after that this should come in But his flesh upon him shall have pain c. Yet two severall waies they alledge how this may be inferred upon that which went before though so understood for 1. Some take the words to be a figurative and poeticall expression of the sad condition of a man cut off by death his flesh upon him shall have pain alluding to the worms gnawing the flesh of his
calamities and the cause thereof might be made known before the heavens and before all the world O earth cover not thou my bloud that is cover not the bloud and corruption that issueth out of my ulcers or rather hide not my misery sorrows and sufferings and let my cry have no place that is let there be no place found that should hide my cry from coming up into the presence of God for this they say he desires not so much that his miseries might be known to men as that God might take notice of them and so might judge and plead his cause against those that derided and falsely accused him The other is that these words contain a vehement protestation of his innocency Having said in the foregoing verse that he suffered not for any injustice in his hands c. because he had often thus professed his innocency and his friends he saw did not believe him therefore he breaks forth into this vehement and patheticall expression O earth cover not thou my bloud that is if by oppressing the poor or any other way of injustice I have drawn the guilt of bloud upon my self let not the earth cover or hide that bloudy wickednesse but let it be discovered and let it cry to heaven for vengeance as did the bloud of Abel against Cain whereto it is very likely that Iob did allude and indeed oppression and such like bloudsucking sins are often intended in the Scripture where it speaks of bloud as Habak 2.12 Woe to him that buildeth a town with bloud and establisheth a city by iniquity and let my cry have no place that is let not the cry of that my oppression find any hiding-place but let it be known to God and man and so indeed the word cry is sometimes used in the Scripture as Isa 5.7 he looked for judgement but behold oppression for righteousnesse but behold a cry or rather and let my cry have no place that is when I cry in my extremities let not God nor man regard it yea and when I call to men for help or pray to God for mercy let me not prevail either with man or God but let just vengeance fall upon me according to that Psal 66.18 If I regard iniquity in my heart the Lord will not hear me Vers 19. Also now behold my witnesse is in heaven c. This word also may be referred either to his acquaintance as if he should have said though there are many that if they would speak the truth can witnesse for me that I have lived holily and righteously yet however my comfort is that God is my witnesse that it is so or else to himself as if he had said what I have protested concerning mine innocency God also in heaven who from on high beholds all things can and I know will witnesse for me that it is true Vers 20. My friends scorn me but mine eye poureth out tears unto God That is God being my witnesse who knoweth exactly the innocency of my life and the sincerity of my heart though my friends scorn and deride me yet I can comfort my self in God to him I appeal who is my Iudge to him I look up and with tears do pour out my complaints and requests before him who is indeed my only stay and comfort Vers 21. O that one might plead for a man with God as a man pleadeth for his neighbour This is in a manner the same that he had desired before chap. 9.34 35. and 13.3 and 20 concerning which see the severall Notes there only these words may be understood as a desire either that himself might plead his cause with God or else that some other might doe it for him and may imply his hope that some body might be found that would undertake to maintain his innocency and then God passing judgement either he should know wherein he had erred and so might amend it or else by the judgement of God openly pronounced he should be clearly acquitted before all that should hear it Vers 22. When a few years are come then I shall goe the way whence I shall not return Concerning this expression see what is noted before chap. 7.9 10. Neither is there any thing farther difficult in these words but only their dependance upon that which went before wherein every Expositour is almost in a severall mind Some conceive that these words are added by way of comforting himself in that by his death which hastened so fast upon him there would an end be put to all his miseries Others as an aggravation of his friends cruelty of which he had spoken before vers 20. My friends scorn me c. because they took no pity of a man ready as it were to give up the ghost Others as an argument to move God to allay his miseries and not to lay his hand so heavy upon one that is dying already Others by way of clearing himself from not speaking sincerely in that protestation he had now made concerning his innocency for having death before his eyes as ready immediately to seise upon him what likelyhood was there that he should speak against his conscience Others as by way of correcting what he had spoken concerning his innocency as if he should have said why do I stand protesting mine innocency or wishing I might plead my cause with God It is altogether in vain and to no purpose since I am in a manner a dead man already And last of all others conceive that herein a reason is given why he had desired in the foregoing verse that his cause might be pleaded before God to wit because he perceived he had but a short time to live and he desired before his departure that either he might know what it was wherewith God had been provoked to deal so severely with him that so he might repent of it or else that God might acquit him from that wickednesse and hypocrisie whereof his friends had accused him that so he might die in peace and leave a good report behind him for the comfort and edification of others of Gods people CHAP. XVII Vers 1. MY breath is corrupt c. Some read this as it is in the margin of our Bibles My spirit is spent and so make his complaint to be that his vitall spirits were in a manner quite wasted and so consequently his life also that was preserved thereby But taking it as it is in our Translation the meaning must needs be that his breathing was stopped and marred or rather that his breath was infected and stunk through some inward putrefaction and so some Expositours understand that also chap. 19.17 My breath is strange to my wife c. And indeed it is clear that the drift of his words here was to shew that by the decay of his body he might plainly see that his death could not be farre off to which purpose is that also which follows my daies are extinct that is the light of my life is in a
know their tokens that is do ye not understand that their present prosperity riches and honours are sure tokens that there is wrath that abides them hereafter But I prefer the former Exposition Vers 30. That the wicked is reserved to the day of destruction c. This is that which Iob saith they might learn of them that goe by the way to wit that wicked men are many times not punished but even when judgements fall upon others they escape as being reserved to the day of destruction that shall yet at last come upon them Vers 31. Who shall declare his way to his face and who shall repay him what he hath done Some Expositours understand these words as spoken of God Who shall declare the way of God to his face c. Because concerning that which was said in the foregoing verse that the wicked is reserved to the day of destruction c. some might argue in their minds why this should be so as judging it a strange thing in the way of Gods proceedings that God should so long spare wicked men and let them flourish and prosper when he meant to destroy them at last and why he should not rather cut them off immediately without any such delaies therefore by way of preventing these secret cavils that might arise in mens minds these words are added who shall declare his way to his face that is when God deals thus with wicked men forbearing them for a while who shall challenge God for this and boldly argue the matter with him demanding a reason of him why he doth so who shall repay him what he hath done that is who shall retort that upon God which he hath done or who shall reply upon him for this where is the man that dares be so bold as to doe this And thus they would make these words to be parallel with those other passages chap. 9.12 Behold he taketh away who can hinder him who shall say to him what doest thou and chap. 23.13 But he is in one mind and who can turn him what his soul desireth even that he doth and vers 22 of this chapter Shall any teach God knowledge seeing he judgeth those that are high Thus I say some understand these words of God But questionlesse they are rather spoken of the wicked man who shall declare his way to his face As if he should have said So farre a while doth the wicked man seem to be from bearing the just reward of his wickednesse that no man dares declare his way to his face that is no man dares to his face tell him of his faults or no man dares shew him whether his wicked courses will at length bring him and much lesse dares any man appear as a witnesse to accuse him or as a judge to condemn him and so to repay him what he hath done that is punish him for his wickednesse Vers 32. Yet shall he be brought to the grave and remain in the tomb I find the opinion of Expositours very different concerning the dependance of these words upon that which went before They that take these words to be a part of those injurious thoughts which Iob tells his friends they harboured in their hearts concerning him as is noted before vers 29. understand them as inferred upon the foregoing verse thus Though no man dares meddle with him yet God shall bring down his pride by his judgements and so shall lay him in the grave and then they say these words and remain in the tomb are added to imply that then he is quite cut off from ever returning to that pomp plenty wherein he had formerly lived in the world But now they that take these words to be spoken by Job as in his own person understand them otherwise even as a farther declaration of the wicked mans prosperous condition to wit that though he exalts himself so in his pride that no man dares tell him of any thing he doth amisse or though he be above the reach of man to controll or punish him as was said in the foregoing verse yet doth not God take him in hand but he shall be brought to the grave that is dying not a violent but a naturall death he shall be carried to his grave with great magnificence pomp and state and so shall have an honourable and solemn buriall and shall remain in the tomb to wit free from all fear of any the miseries which here in this world others undergoe This last clause and shall remain in the tomb is translated by some according to the strict letter of the originall Hebrew which is put into the margin of our Bibles and shall watch in the heap And if we should so read it we must know that this expression might be used in reference either to the dead bodies of great men which being set upright in vaults and being so embalmed and spiced that they were kept from putrifaction as it was the custome in those times seemed as it were to be living men and looked as if they stood to keep continuall watch in that place or else to those statues and Representations of the dead which were placed upon their tombs or set up in presses near to their tombs as we see the use is also in our times which being as farre as art could reach made to the life had also the appearance of watchmen that were set to watch in those heaps Vers 33. The clods of the valley shall be sweet unto him c. They that take these words still to be a part of the injurious thoughts of Iobs friends against him do accordingly understand them thus That the wrath of God should lye so heavy upon him that death should be most welcome to him or that he should then be glad to lye in a slimy pit to wit the grave that was formerly scarce content with a princely palace and the reason why he expresseth the grave by these words the clods of the valley is because their burying-places in those times were usually in the lowest dales and valleys But I rather conceive that these words are still a continuation of Jobs reply to the injurious thoughts of his friends and then this phrase the clods of the valley are sweet to him do only imply either his continuance for ever there for it is an argument that we take much sweet delight and content in a place when we stay long in it or else that there he sleeps quietly and sweetly as it were free from all cares and feares and from all danger of worldly troubles and sorrows And as for the following words and every man shall draw after him as there are innumerable before him they are added to imply that his death cannot be reckoned as an effect of Gods wrath upon him since herein he goes the way of all flesh all men living the righteous as well as the wicked either have gone or shall goe this way And this expression And every man shall draw after him
thereof nor abide in the paths thereof because they do not approve of nor delight in nor will walk in those waies to which by this spirituall light they are directed at least if they sometimes do something that the light directs them yet to be sure they will not make it their constant course they will not abide in those waies Vers 14. The murderer rising with the light killeth the poor and needy c. This is meant either directly of those that do purposely goe forth to kill such as they have conceived malice against and then the next clause and in the night is as a thief must be understood thus that in the night he seeks to slay those he hates secretly as in the day he seeks to doe it by open assault or that having shed the bloud of men in the day in the night he seeks to hide his head as thieves are wont to doe or else of robbers and high-way men as we use to call them and that both because robbers are frequently also murderers and likewise because by robbing and spoiling them of their estates they do in a manner shorten their daies and then the meaning of the last clause is this and in the night is as a thief that is as he robs openly by day so he is a close pilfering thief by night for this word as doth not alwaies import a likenesse only as we see Joh. 1.14 and we beheld his glory the glory as of the only-begotten of the father Vers 16. In the dark they dig through houses which they had marked for themselves in the day-time c. That is those wicked ones of whom he spake vers 13. that rebell against the light It cannot be so properly meant of adulterers of whom he had spoken in the words immediately foregoing they are usually let in by agreement or have some closer way of getting in to satisfie their lust and are seldome wont to dig through houses or break in by force and therefore it must be understood of another knot of wicked wretches to wit of thieves who are wont indeed to view the houses by day which they purpose to rob to observe the strength of the house and which way they may get in with most ease and advantage and then accordingly break into them by night As for the last clause they know not the light see the Note vers 13. Vers 17. For the morning is to them even as the shadow of death c. That is most hatefull and terrible to wit both because coming suddenly upon them before they have fully accomplished their wickednesse they are vexed to be so crossed in their intended evil as also because they are afraid they shall be discovered surprised and taken which the following words do more clearly hold forth if one know them they are in the terrours of the shadow of death Vers 18. He is swift as the waters c. A most knotty place this is insomuch that we can hardly find any two Expositours that are in every regard of the same mind in giving the sense of the words and yet all agree that Job speaks here still of those wicked wretches that rebell against the light of whom he had been speaking hitherto though he speaks of them sometimes indefinitely in the singular number He is swift as the waters and so vers 20 21 c. and sometimes in the plurall number their portion is cursed in the earth and so vers 24 c. It is not to be wholly slighted which some say that Job having before spoken of the thief at land digging through houses he now speaks also of the Pirate that robbeth by sea he is swift as the waters to wit when he is in chase of any ship that he seeks to make a prey of their portion is cursed in the earth that is they that live at land curse them because they are ever and anon so exceedingly damnifyed by them he beholdeth not the way of the vineyards that is having once tasted the sweetnesse of sea-robbing he will no more live at land to toil and moil in dressing vineyards But there are three other Expositions which seem to me the most probable First some conceive that these words do farther set forth the wickednesse of these desperate wretches He is swift as the waters that is they pursue their wicked designs with full sail they are as prone and forward to doe evil as water is to run downward and as speedy and swift in doing evil as the waters are in gliding away from one place to another which agrees with that which Solomon saith of such kind of men that their feet are swift in running to mischief Prov. 6.18 their portion is cursed in the earth that is the places where they chuse to live as fittest for them that intend to live by robbery and spoil are forrests and desarts that are cursed with barrennesse Heb. 6.18 he beholdeth not the way of the vineyards that is they love not to live by honest labour as by ploughing and dressing the vineyards but by thieving and robbery and therefore the way of the vineyards is no place for them Again 2. some understand these words of the fears of wicked men and their seeking to hide themselves having said in the foregoing verse if one know them they are in the terrours of the shadow of death he adds here He is swift as the waters that is when they are in danger to be discovered and apprehended they slip away as nimbly as the water glides away in a river nor can stay long in any place but fly all company by reason of the terrours that are continually upon them their portion is cursed in the earth that is they seek to hide themselves in woods and rocks and desarts as before is noted Or they live a most miserable base life not only in regard of the desolatenesse and the solitarinesse of the places where they live but also because of the terrours wherewith Cain-like they are continually perplexed He beholdeth not the way of the vineyards that is they fly so speedily away that they have not so much time as to visit their houses or to see their vineyards Or they live a solitary sad life in desarts and mountains and enjoy not the pleasure of gardens and vineyards as other men do Or rather they flee not to the vineyards that are places alwaies frequented as being usually planted near to cities and where all the year long there is still some company either working or â—ending them or walking for their pleasure in such places as these they dare not be seen And then 3. many understand them of Gods punishing such wicked men He is swift as the waters that is they passe away to wit by death suddenly and irrecoverably as waters in rivers run swiftly away and come back no more see the Note Gen. 49.4 their portion is cursed in the earth that is their habitations shall be destroyed by the magistrate
when they come to apprehend them or when they are cut off by sentence passed upon them Or their inheritance in the land is barren covered over with weeds and briars Or they are cursed even here while they are upon earth where they seem to live in a very happy condition because the curse of God shall be at last upon all their earthly concernments and perhaps their posteritie too either by wasting and consuming it or by causing all that they have to tend to their hurt He beholdeth not the way of the vineyards that is they flie not so farre as the vineyards though usually in the suburbs of the cities before they be apprehended and taken Or even their vineyards are so cursed with barrennesse that they take no pleasure to visit them and to look upon them And if it be objected that if we understand these words thus that which Job saith here should contradict what he had said before concerning wicked mens running on unpunished and living in a prosperous condition see the answer to this in the Note chap. 21.17 Vers 19. Drought and heat consume the snow waters so doth the grave those which have sinned That is As the earth when it is drie by the heat of the weather doth soon drink up the waters of the melted snow that lay unmelted all the winter so doth the grave at last swallow up the wicked when they had run on in sin to that very time And I conceive that doubtlesse the drift of the words is to shew that after those wicked wretches had lived such an abominable and damnable life as he had now described yet they died at length an ordinarie naturall death as other men die without the least visible sign of the vengeance of God upon them more then there is in the death of other men Job had in a manner said the same before chap. 21.13 concerning which see the Note there For whether by their passing away as the snow-waters is meant their dying suddenly or their wasting away by degrees the aime of the words is certainly to shew that they are gathered to the grave at last as other men are We have the like expressions Psal 58.8 As a snail which melteth let every one of them passe away and Psal 68.2 As the wax melteth before the fire so let the wicked perish And this Exposition is indeed most suitable to the scope of Job in this place which is to shew that God doth not manifest his wrath against all wicked men neither whilst they live nor when they die But yet some learned Expositours do rather take the words to be a description of the sad conclusion and miserable end of sinners wicked and ungodly men to wit that they are for their sins cut off in a way of wrath and whilst the righteous in death triumph over death and cannot be cut off from their spirituall blisse death doth absolutely triumph over the wicked and doth wholly consume and swallow up them and all their happinesse Vers 20. The womb shall forget him c. That is His wife or rather his mother and so consequently all his dearest and nearest friends shall utterly forget him Or He shall perish and be forgotten as if he had never been conceived and born into the world Some conceive that this as that did in the foregoing verse referres to the easinesse of the wicked mans death as the cause why his friends the sooner forget his death they shall not be grieved or troubled at his death because he died so easie a death to which purpose is that also which follows the worm shall feed sweetly on him that is say some It shall be sweet and delightfull to him that the worms feed on him an expression like that chap. 21.33 the clods of the valley shall be sweet unto him concerning which see the Note there Or rather the worms shall make a sweet banquet of him he that had wont to feed on sin and to make a prey of others shall then become a prey to the worms to whom his flesh shall be sweet-meat The summe of all is that he shall fare no worse in the grave then others fare He shall be no more remembred that is there shall be no remarkable stroke of judgement in his death to make him be talked of when he is gone and wickednesse shall be broken as a tree that is as an old rotten tree doth wast and moulder away piece-meals and by degrees till it be at last quite gone so shall the wicked man wast and consume away by degrees But then again others understand this also of the miserie and wretchednesse of wicked men in their death The womb shall forget him that is his nearest relations as they were wearie of him whilst he lived so being dead they shall scarce ever mind him or think of him more he shall be no more remembred that is he shall never be mentioned with honour but his name shall rot amongst men or he shall be forgotten as a man not worthy to be thought of and wickednesse shall be broken as a tree as a barren unfruitfull tree is cut down or grubbed up by the roots or as any other tree is violently shiver'd in pieces thrown down by a tempest or as a rotten and worm-eaten tree is easily broken or blown down by the wind and then never sprouts up again so wickednesse that is wicked men according as we find the like expression Psal 107.42 and all iniquity shall stop her mouth after they have flourished a while in their wickednesse shall be suddenly taken away by death and be cut off from amongst the living Vers 21. He evil intreateth the barren that beareth not and doth not good to the widow But rather hurt Under these two particulars of evil intreating the barren and doing no good to the widow all oppression of the needy and helplesse is comprehended and evil intreating the barren is made one of the great oppressions of the wicked because therein they did afflict those that were in a sad afflicted condition before and that had no children to rise up in their defence and if it be meant of the hard usage of their own wives when they were barren whom they should have comforted and who dare not mutter against them this must needs implie the greater cruelty Some conceive that this is added to shew why the wicked when they are dead are no more minded nor remembred as is said in the foregoing verse to wit because they were such mercilesse wretches whilst they lived evil intreating the barren c. But I rather conceive that Job here returns to set forth the wickednesse of those wretches whom notwithstanding God suffers to live in prosperity till they come at length to die in an ordinarie way as other men do Vers 22. He draweth also the mighty with his power c. Some understand this of Gods punishing wicked men to wit that when he begins to contend with the wicked he
it c. As if he should have said You are learned wise men men that observe the waies and works of God at least such you boast your selves to be and therefore herein I dare appeal to your selves concerning the truth of that which I have said and that which I shall now farther say you your selves have known it and have seen it so in your own experience But what was it they had seen Some referre it to that which he had said concerning his innocency some to that foregoing observation of his that he had not carried himself in his distresse as hypocrites used to do But I conceive it is best referred to that which he meant now to teach them as he had said in the foregoing verse concerning Gods dispensing the same both blessings and afflictions to the wicked and to the righteous This saith he ye your selves have seen and then he adds why then are ye thus altogether vain that is why do you so vainly conclude that God alwaies punisheth wicked men and prospers the righteous and thereupon condemn me for an hypocrite why do you multiply words nothing to the purpose not giving any one solid answer to that which I have objected and yet persevere in condemning me upon grounds so palpably false Vers 13. This is the portion of a wicked man with God and the heritage of oppressours c. Zophar had said the very same in effect chap. 20.29 of which see the Note there and therefore some think that Job in this and the following verses doth only alledge what his friends had said and that to shew why he had charged them in the foregoing verse that they were altogether vain to wit that they had said This is the portion of a wicked man with God c. But I doubt not but Job delivers this as his own judgement And yet he doth not hereby recant what he had formerly said concerning the prosperity of the wicked nor yield to that which his friends had hitherto maintained to wit that God doth alwaies manifest his indignation against wicked men by punishing them here in this world only to clear his meaning in that he had said concerning the prosperous condition of the wicked to shew that he was willing to yield to all that was truth in that which his friends had said and that so much he was able to say as well as they he grants them here thus much that indeed many times the prosperity of the wicked did end in extreme misery though they might long live free from punishment yet often that befell them at last even here in this world which God who is Almighty had appointed them for their portion and inheritance and therefore the mightiest of these oppressours are not able to resist it and then afterwards he adds what it was wherein he opposed his friends to wit that it was not alwaies thus but that many times on the other side in his secret wisedome whereof he speaks much in the following chapter the righteous were afflicted sorely whilst the wicked lived in great prosperity Vers 14. If his children be multiplyed it is for the sword c. Against which though they be never so many they shall not be able to defend themselves and so that which might seem to the wicked man at first a pledge of Gods favour shall be found at last to have been given merely for the encrease of his future misery that he might have many children to be devoured by the sword to wit the sword of Gods vengeance or rather the sword of an enemy for the following clause makes this later Exposition the more probable and his off-spring shall not be satisfied with bread that is they shall not only live in penury and want but shall even perish by famine Vers 15. Those that remain of him shall be buried in death c. That is those of his children and childrens children that remain and are not cut off by sword or famine shall die yet of some other disease and so shall be buried though they lived as if they should never die yet they shall be buried in death that is they shall die and being dead shall be buried I know there are divers other Expositions given of these words as thus they shall be buried in death that is they shall die and rot when they die and that shall be all their buriall according to that Jer. 16.4 Or they shall be buried in death that is whilst they are yet dying before the breath be well out of their bodies at least so soon as ever they are dead they shall be presently clapped into the grave without any funerall rites and solemnities Or they shall be buried in death that is so soon as they are dead they shall be buried in oblivion their name and memory shall be buried with them Or they shall be buried in death that is in the grave which is called the chambers of death Prov. 7.27 But the first Exposition is I conceive as the plainest so the best And as for the following clause And his widows shall not weep it is expressed in the plurall number his widows either because they had in those times many wives or else because it comprehends the widows of the wicked mans whole family and by not weeping is meant either that through extreme penury they should not be able to make any funerall for him or else that indeed they should not mourn for his death and that either because their miseries should be so many and so exceeding great that being as it were stupified thereby they should not be able to weep or else rather because they should be indeed glad that they were rid of him Vers 18. He buildeth his house as a moth c. It may be said that the wicked man buildeth his house as a moth 1. because he builds it with much pains and skill as the moth makes her nest 2. because he doth even wast himself in the doing of it even as a moth makes her bag or silken woolly nest out of her own bowels 3. because he builds his house with the spoil and ruine of others as the moth eats the garment where she builds her nest But 4. that which I conceive is chiefly intended is because though he buildeth his house as if he hoped to dwell there for ever yet both he and it shall suddenly be destroyed as when the moth is quickly brushed or shaken out of the garment where she had made her nest For upon the like ground Bildad had before compared the wicked mans house to the house of a spider chap. 8.14 of which see the Note there And to the same purpose in the next clause it is said that it shall be as a booth that the keeper maketh For if it be meant of those that are set to keep a vineyard or a garden of fruits they use only to make some slight booth of the boughs of trees and perhaps stollen out of the neighbours hedges
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
thus saith the Lord Execute judgement in the morning c. And the second is That the morning light causeth wicked men that hate the light to hide themselves and so they are as it were shaken from the face of the earth being driven into their dens of darknesse Vers 14. It is turned as clay to the seal c. That is The earth is turned as clay to the seal and two wayes this may be understood to wit first that whereas the earth in the dark night seems as a lump of clay that hath neither form nor figure so soon as the morning light ariseth it puts on a new face and appears like the potters clay that is wrought into severall fashions and adorned with severall figures and colours and accordingly the following words and they stand as a garment must also be understood to wit that the plants trees and other things upon the earth are as a curious neat glorious garment of divers colours wherewith it is clothed Or secondly of the mutability of the earth and all things therein to wit that as the clay when it is soft may be turned into divers shapes and figures so it is with the earth not only in regard of other things but also in regard of men the inhabitants thereof especially wicked men one generation passeth away and another comes in the room of them and they stand as a garment in that regard that is now on then off ever and anon altered and changed now fresh and within a while thrid-bare torn and worn out as the Psalmist also expresseth it Psal 102.26 they shall wax old like a garment as a vesture shalt thou change them and they shall be changed Vers 15. And from the wicked their light is withholden c. This may be meant either of wicked mens flying into dark places their guilty consciences driving them thereto that they may not be discovered and punished or else of their being cut off and destroyed whereby they are deprived not only of beholding the light of the Sun but also of the light of life and of all their prosperity here even of all that was pleasant and delightfull to them See the Note chap. 18.5 As for the next clause and the high arm shall be broken thereby is meant also either that when they hid themselves in dark corners they should not then be able to doe the mischief that formerly they did for in these words the high arm he seems to allude to mens lifting up their arm on high when they mean to strike or else that being destroyed there shall then be an end of all their great power and tyranny over others Now this may be added either first to shew the instability of wicked men as in relation to that which was said in the foregoing verse or secondly to prevent that objection why God should give light to the wicked as well as to the righteous or thirdly in reference to that which went before verse 12. Hast thou commanded the morning since thy dayes c. and so the meaning of this and the foregoing verses should be as if God had said When the wicked were to be punished were you able to hasten the morning light that this might be done Vers 16. Hast thou enter'd into the springs of the sea or hast thou walked in the search of the depth To wit that thou shouldest know the exact depth of the sea or how the waters spring up there or what variety of fishes and other creatures there are therein Vers 17. Have the gates of death been opened unto thee or hast thou seen the doores of the shadow of death Concerning the shadow of death see the Note chap. 3.5 Some understand this of the depth of the sea and make this to be only a different expression of what he had said before in the former verse Others understand it of the abysse of the earth as if he had said Wert thou ever in the bottome of the sea or beneath in the bowels of the earth for this they say is tearmed death and the shadow of death because the dead are buried there and to intimate that it is as impossible that a living man should come thither as that he should be at the same time both dead and alive But the words may be also understood of the different wayes of mens dying and the condition men are in after death Have the gates of death been opened unto thee c. that is Are all the wayes to death known to theâ— and in thy power Hast thou been in hell or dost thou know in what estate all that are dead are Vers 18. Hast thou perceived the breadth of the earth c. That is Hast thou travelled all over the earth and so hast observed every countrey as thou wentest along and dost exactly know the full breadth of the earth Declare if thou knowest it all that is all the earth if thou hast seen and knowest it all declare this which I now demand of thee or all that I have asked thee as if he should have said You boasted that if I questioned you would answer me now then answer all that I have asked thee if thou knowest it all Vers 19. Where is the way where light dwelleth and as for darknesse where is the place thereof This may be added as in relation to the foregoing verse as if it had been expressed thus If thou knowest all the earth as having travelled all over it from the Sun-rising to the Sun-setting tell me then I pray where the place of residence is where the light dwelleth and so likewise concerning darknesse And this some would have to be meant of those places where it is day and night a long time together whether he knew those places where the light and darknesse stayed so long as indeed there are some places where it is day for six moneths together and then night as long But I rather conceive that the Lord here enquires of Job whether he knew exactly at what points of the heaven the Sun was to rise and set at the severall seasons of the year or rather whether the light or darknesse went when they went from their hemisphere intimating that he was never able to ascend up into the heavens that he should exactly know the manner how and the reason why God had ordered the severall seasons of light and darknesse all the world over Vers 20. That thou shouldest take it to or at the bound thereof and that thou shouldest know the paths to the house thereof That is that thou shouldest find them whether light or darknesse where they are or that thou shouldest appoint them their bounds or limits whence they should rise which way they should spread and whether they should goe or that when thou seest them spread so far abroad in the air and wander as it were so far from their home thou shouldest take them and carry them back to their place and so direct them in their way
prayer As for the following words and he heard me out of his holy hill it may be meant both of Gods hearing him out of heaven which is sometimes in the Scripture called Gods holy hill as Psal 15.1 who shall dwell in thy holy hill and also of the hill of Sion and that because the Ark was there the sign of Gods spirituall presence amongst them and probable it is that David by this expression intended to intimate that though he was now driven from Gods holy hill and had sent back the Ark thither as is related 2 Sam. 15.25 yet he doubted not but thence God would hear his prayer Vers 7. Arise O Lord save me O my God c. Though David had the Cherethites and Pelethites and Gittites with him 2 Sam. 15.18 and many others that fell not off to Absalom yet his trust was in God and not in them As for the following words for thou hast smitten all mine enemies upon the cheek bone they may imply the shame and dishonour that God had cast upon them concerning which see the Note Job 16.10 But I rather think the meaning to be that Gods hand had been heavy upon them as when a man strikes one so on the cheek that he beats out his teeth which is added in the next clause thou hast broken the teeth of the ungodly Yet some conceive that ungodly men are compared here to wild beasts whose teeth being broken they are disabled to doe hurt as formerly Vers 8. Salvation belongeth unto the Lord c. That is It is only in his power to save and it appertaineth to him to save those that by Covenant are his people which is more fully expressed in the next clause thy blessing is upon thy people PSALM IV. The Title TO the chief Musician on Neginoth That is on stringed instruments for so the word Neginoth is translated Habak 3.19 It seems the Psalms which David composed he distributed amongst the severall companies of the Levites that were the holy singers in the Tabernacle and Temple some to one company some to another and accordingly this was delivered to the Master of that Quire that played on stringed instruments Vers 1. Hear me when I call O God of my righteousnesse c. That is Thou that art the witnesse judge maintainer and revenger of mine innocency and the righteousnesse of my cause And doubtlesse this is meant of the cause of his Regall dignity whereto God had anointed him So that though the time and occasion of composing this Psalm be not expressed yet we may well think it was composed when some opposition was made against him concerning the kingdome to wit either by Absalom or rather because the words vers 2. How long will ye turn my glory into shame seem to imply a longer opposition by Saul or his family and their abettors after Sauls death Thou hast enlarged me when I was in distresse c. The meaning is that God had often enlarged his heart with joy and comfort when he was as a man imprisoned through grief and sorrow or rather that God had often freed him out of great streights and troubles As for the following words have mercy upon me and hear my prayer see the Notes upon 1 Kings 8.30 Vers 2. O ye sons of men how long will ye turn my glory into shame c. This is added as the fruit of his foregoing prayer to wit that he doubted not of Gods protection to which end he turns his speech here to his enemies O ye sons of men how long will ye turn my glory into shame By the common consent of almost all Expositours the Hebrew words here translated sons of men do signifie men of eminency and renown above others at least such as thought so of themselves and therefore are these words translated men of high degree Psal 62.10 and so also Psal 49.2 and by his glory here is meant either his innocency which his enemies sought to traduce or rather the honour that God had put upon him in making him his anointed king which he saith they sought to turn into shame first because they charged him that he ambitiously and treasonably sought to wrest the Crown from his lawfull Sovereign and from his seed and so by their slanders sought to make the people to look upon him as a rebell rather then the Lords anointed and secondly because they despised and derided him and in his low estate insulted over him Ye shall see what his Anointing will come to Is it likely that Gods Anointed should hide himself in rocks and dens or fly to the Philistines for shelter c. as Shimei triumphed over him when he fled from Absalom 2 Sam. 16.8 and thirdly because they sought with shame to cast him down from that dignity whereto God had advanced him and so utterly to ruine him Why this is expressed by way of Interrogation we may see in the reasons given for the like expression Psal 2.1 It is as if he had said O ye that exalt your selves so much in your greatnesse how is it that after so many manifestations of Gods favour to me and of his chusing of me to be your king you are still so bold or foolish as to seek to turn my glory into shame And accordingly also we must understand the following clause how long will ye love vanitie and seek after leasing to wit that therein he chargeth them first with taking great delight and pleasing themselves in those plots against him which would prove vain devices and lying imaginations and such as they would never be able to bring to effect see the Note Job 15.35 secondly that though they pleased themselves with many colourable pretences for their opposing of him yet they would all prove vanity and lies see the Note Job 15.31 and thirdly that it was merely for preferment and reward for honours and riches that they opposed him the Lords anointed wherein they exposed themselves to Gods displeasure for worthlesse transitory things that were mere vanity and wherein they should never find that happinesse they expected Vers 3. But know that the Lord hath set apart him that is godly for himself Doubtlesse this David speaks concerning himself as if he should have said Whereas the Lord rejected Saul for his impiety he hath chosen me whom he hath endued with true piety that I might advance godlinesse and religion in the land and indeed this expression of Gods setting him apart for himself seems to have relation to that of Samuel to Saul 1 Sam. 13.14 The Lord hath sought him a man after his own heart and that which God said to Samuel 1 Sam. 16.1 I will send thee to Iesse the Bethlehemite for I have provided me a king among his sons Yet withall we see it is expressed indefinitely that the Lord hath set apart him that is godly for himself that is that the Lord will own every truly pious man as one of those whom he hath chosen and set apart from the
servants how they ought to be affected in that condition Yet these words I am weak may be meant of his being brought low by any deadly distresse or danger and deliverance from any such distresse may be tearmed healing as Deuter. 32.39 I wound and I heal and so also the healing of the sick foul with comfort or grace as Psal 41.4 Heal my soul for I have sinned against thee Vers 3. My soul is also sore vexed c. To wit with fear of thine indignation with grief for my sins and thy displeasure and the insultation of mine enemies over me but thou O Lord how long that is how long wilt thou afflict me or how long wilt thou defer to help me but as one whose words were swallowed up with grief he only saith How long Vers 4. Return O Lord c. That is Whereas thou hast withdrawn thy self for a time from me return and be with me again to help and comfort me as formerly deliver my soul that is deliver me or save my life Nor needs it seem strange that David should so earnestly beg for life first because death is naturally dreadfull to all men secondly because the blisse of the Saints departed was not so clearly revealed under the Old Testament as it is now thirdly because the blisse of this life was by Gods appointment to them a pledge of their future life and happinesse and fourthly because he might fear that the cause of Religion which he sought to establish aright might suffer much after his departure Vers 5. For in death there is no remembrance of thee c. That is When men are dead they cannot record and praise thy name before men as I desire to doe Vers 6. All the night make I my bed to swim c. He mentions the night either because sick men are usually worst in the night or because he had then most freedome to think of his sins or his enemies that longed for his death and might with most privacy pour forth his tears before God Vers 7. Mine eye is consumed because of grief c. For weeping yea grief alone may darken and marre the eyes See Job 17.7 Vers 8. Depart from me all ye workers of iniquity Being delivered from his sicknesse or the deadly danger he was in or at least being assured of deliverance in these words either David resolves to cast off those his enemies that had been formerly familiar with him and in the mean season desired his death or else he engageth himself as by way of thankfulnesse for this mercy that he would not henceforth have any communion with any wicked men or else rather by these words he insults over his enemies telling them they might be gone with shame that had stood gaping after his death or sought it and that because the Lord had now heard his prayer and tears Vers 10. Let all mine enemies be ashamed and sore vexed c. To wit as being disappointed of what they hoped for let them return and be ashamed suddenly that is let them turn their backs and be gone with shame according to that Psal 56.9 When I cry unto thee then shall mine enemies turn back and that suddenly that is God on a sudden delivering me out of their hands PSALM VII The Title SHiggaion of David c. There are divers conjectures in Expositours but they are mere conjectures concerning this word Shiggaion as that it was the name of some Musicall Instrument to which this Psalm was to be sung or the name of some kind of Verse wherein it was composed or of some tune or some known song to the tune whereof it was to be sung That which seems most probably said is that Shiggaion is derived of an Hebrew word that signifyeth to erre and so may be translated an aberration or a song of wandring to wit either because it was sung in parts or by severall voices some singing one clause and then others another or because upon the Instrument whereon they played when this Psalm was sung they ran with their fingers from one string to another or because it was made of sundry variable or wandring verses or because therein are expressed those cares of David which made him in danger to erre or goe astray Yea because the Hebrew word Prov. 5.19 doth signifie to be delighted or to wander in love therefore some translate Shiggaion of David Davids variable or delightfull song or the solace of David As for the following words which he sang unto the Lord concerning the words of Cush the Benjamite it is most probable that this Cush was some great Courtier of Saul and of his tribe and family who had accused David to Saul upon occasion whereof David composed this Psalm I know that the most Expositours hold that it is Shimei or Saul himself that is here called Cush by interpretation the Ethiopian or blackmore and that say they to note his black malicious and hellish disposition or that there was no more hope of changing his nature and qualities then of washing a blackmore white But besides that the reasons alledged for giving either of them this name Cush have no great solidity in them and that there could be no cause at all why he might not have expressed them by name in the Psalm David seems plainly to speak of some slander that endangered his life which could not be meant of Saul nor of the revilings of Shimei Vers 2. Lest he tear my soul like a lion c. In the foregoing verse he had said Save me from all them that persecute me this therefore which he adds here in the singular number Lest he tear my soul like a lion must either be understood indefinitely of every one of those that did persecute him Lest he tear my soul c. that is lest he that persecutes me do tear me in pieces or destroy my life for soul is often taken for the person or the life of a man see the Notes Psal 3.2 and 1 Sam. 25.29 or else of Saul in particular his great enemy whom others served in their persecuting of David And by comparing him to a lion he implyes his power and cruelty thereby the rather to move God to deliver him and if this were done after Saul had made such a slaughter of the Priests 2 Sam. 22.18 David had the juster ground to compare him to a lion tearing his prey Vers 3. If I have done this c. That is this which Cush hath laid to my charge and which is thereupon commonly spread abroad concerning me to wit that he adds in the following verse that when things were all at peace in the kingdome and that Saul had given his daughter in marriage to David and preferred him as his favourite in all things then David sought to take away Sauls life that he might step into the throne If saith he I have rewarded evil to him that was at peace with me that is to Saul which the following clause doth also
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
corruption The Papists would from this place conclude that the soul of Christ immediately upon his death did locally descend into hell the place of the damned but without any just ground For in the Scripture frequently by the soul is meant the life of man see the Note Psal 7.2 3. which when a man is dead may be said to be overwhelmed or detained in the grave or else the whole person of man as Act. 7.14 Then sent Ioseph and called his father Iacob to him and all his kindred threescore and fifteen souls and 1 Pet. 3.20 where speaking of the Ark he saith wherein few that is eight souls were saved by water see also the Note Psal 5.2 And so likewise by hell is meant the whole state and dominion of death yea usually the grave so Gen. 42.37 Ye will bring down my gray hairs with sorrow to the grave and Psal 141.7 Our bones are scattered at the graves mouths the word translated grave is the very same that is here translated hell So that the meaning of these words Thou wilt not leave my soul in hell c. is no more but this Thou wilt not leave me in the grave or Thou wilt not leave me or my life under the power and dominion of death and because death chiefly seizeth upon the body therefore the body is here chiefly intended And indeed even amongst Pagan writers we find the like phrase as in Virgils Animamque sepulchro Condimus But however that it cannot be meant of Christs soul being locally in the hell of the damned is clear because first his soul was during the time of his buriall in Paradise Luk. 23.43 To day shalt thou â—e with me in Paradise that is in heaven 2 Cor. 12.2 4. secondly the words speak evidently of a deliverance from a penall condition whereas the Papists themselves hold that Christs soul was triumphant in hell thirdly the Apostles in the places before cited expresly say that David was left in that hell from whence Christ was raised so that it is clear they understood the words of Christs rising from the grave as the second clause doth more plainly expresse thou wilt not suffer thine holy one to see corruption that is Christ the holy one of God as the devils themselves called him Mark 1.24 Vers 11. Thou wilt shew me the path of life c. In Act. 2.28 it is render'd thus Thou hast made known to me the waies of life However the meaning of the words is this that God would raise Christ from the grave and bring him to live for ever in heaven and because by vertue of Christs resurrection all the members of Christ shall also rise again unto life eternall there is no doubt but that David spake this with reference to himself Yet the phrase that is here used Thou wilt shew me the path of life seems plainly to imply that the way of life was unknown and impossible to men till it was revealed to Christ and by him to the children of men and till by his resurrection he became the first fruits of them that rise and consequently that from God through Christ these three great benefits are conveyed to all the faithfull to wit 1. the enlightening of their minds with the knowledge of the way of life 2. the translating of them in their conversion from a state of death to a state of life and 3. the resurrection of their dead bodies to life eternall concerning which he adds In thy presence is fulnesse of joy or as it is render'd Act. 2.28 Thou shalt make me full of joy with thy countenance which is meant of the beatificall vision Whereas earthly joyes can never satisfie and are alwaies mixt with sorrows there shall be fulnesse of joy and that by reason of Gods favourable presence which as it is here in part so shall it be there in perfection the blisse of the glorified Saints and therefore it is said of the wicked 2 Thess 1.9 that they shall be punished with everlasting destruction from the presence of the Lord at thy right hand there are pleasures for evermore which is spoken either in relation to Christ because he was to sit in heaven at the right hand of his Father or in relation to the Saints and that either because they shall be set at Christs right hand and shall be in a state of favour and honour with God which sitting at Gods right hand imports or because they shall be brought to the enjoying of those pleasures by the mighty power and great bounty of God whence it is that he speaks of them here as the gifts of his right hand PSALM XVII Vers 1. HEar the right O Lord c. That is Hear him that pleads for nothing but that which is just and right or out of respect to the righteousnesse of my cause hear me O Lord give ear unto my prayer that goeth not out of feigned lips that is lips that plead not innocency where there is no such thing or that speak that which my heart thinks not Now this mention of the righteousnesse of his cause makes it most probable that this Psalm was composed upon occasion of Sauls persecution and the unjust clamours which his followers made against him Vers 2. Let my sentence come forth from thy presence As if he had said I appeal to thee from the unjust accusations of men deal with us according to that which thou that art the searcher of the heart findest and then I know mine innocency shall be made known in the destruction of mine enemies Vers 3. Thou hast proved mine heart thou hast visited me in the night thou hast tryed me and shalt find nothing c. That is nothing wherein I have injured these that are mine enemies Concerning Gods proving and trying mens hearts see the Notes Psal 7.9 and 11.14 Amongst other expressions whereby he sets forth how exactly God knoweth all that is in man this is one thou hast visited me in the night and that because 1. when men are then free from imployment God doth usually by his spirit instruct and perswade them to doe well 2. then they are wont to sin the more boldly by reason of the nights secrecy and 3. then many and various thoughts are wont to come into their minds I am purposed that my mouth shall not transgresse that is that I will not wrong mine enemies no not in a word or that I will not murmure against thee however mine enemies prosper c. or that my tongue shall not utter anything my heart thinks not Vers 4. Concerning the works of men by the word of thy lips I have kept me from the paths of the destroyer Some would have the meaning of the first clause Concerning the works of men to be in effect as if he had said As far as man may as far as it was possible for poor man to doe I have kept me from the paths of the destroyer Others think that having said in the foregoing
anointed Or it may be understood thus Now know I that is by this victory I see by proof and experience that the Lord saveth his anointed For this Psalm might be composed after the victory was obtained Vers 7. Some trust in chariots and some in horses but we will remember the name of the Lord our God That is Our enemies or rather more generally the men of the world trust altogether in outward things some in chariots and some in horses and so never mind God but we will think on God and the great things that he hath formerly done and will trust in God and pray to God as our only help Vers 8. They are brought down and fallen but we are risen and stand upright That is Our enemies or those that trusted in their chariots and horses that were before exalted in their pride and in a lofty condition for all their bragging are now laid low enough being vanquished and slain and we that trusted meerly in the name of the Lord though we were before oppressed and in a low condition yet are now raised to a better and through Gods help are safe and sure The first clause They are brought down and fallen some understand thus whereas they were carried aloft on their chariots and horses now they are from thence cast down But then by way of opposition the following clause but we are risen c. must be understood of being raised up on chariots and horses which seems no way probable Vers 9. Save Lord let the king hear us when we call That is as some expound it Let God the great king of the whole world hear our prayers But rather I conceive it must be understood thus Save Lord let the king hear c. that is Preserve the king O Lord that when we call to him for help through thine assistance he may deliver us Or Preserve us Lord and that by making our king instrumentall for our preservation when we seek to him for help And this must be understood principally of Christ as our king and Mediator PSALM XXI Vers 1. THe king shall joy in thy strength O Lord c. To wit as thankfully acknowledging that by thine assistance he hath prevailed over his enemies In this Psalm the people are brought in blessing God for conferring upon their king those mercies which they had prayed for in the foregoing Psalm And this must be understood both of David and Christ of whom David was a type Vers 2. Thou hast given him his hearts desire c. As was desired in the foregoing Psalm vers 4. Grant thee according to thine own heart and fulfill all thy counsell How this was verified eminently in Christ see Psal 2.8 Luk. 22.15 Joh. 11.42 and 17.1 c. Vers 3. For thou preventest him with the blessings of goodnesse c. That is Thou hast bestowed many good blessings of thine own free grace and goodnesse which he neither did desire nor could deserve thou settest a crown of pure gold on his head that is thou madest him king over Israel when he dreamt not of any such thing for this is mentioned as one of those blessings which God bestowed upon him undesired Because it is by some conceived that the foregoing Psalm was composed upon occasion of Davids making war against the Ammonites therefore they understand this as spoken with reference to their kings crown 2 Sam. 12.30 He took their kings crown from off his head the weight whereof was a talent of gold with the precious stones and it was set on Davids head but this seems not so probable Taking this as spoken of Christ either it may be meant of his kingly office the kingdome of David being restored in him the son of David which had been quite lost as it were for a time or of that incorruptible crown of glory whereto after his sufferings and being crowned with thorns he was exalted in heaven See Heb. 2.7 Vers 4. He asked life of thee and thou gavest it him c. That is Being often in desperate dangers he desired that thou wouldest save his life and not suffer him to fall into the hands of his enemies and thou didst grant his request and gavest him his life for a prey even length of daies for ever and ever which was more then he desired And hereby may be meant either 1. that God granted him a long yea a very long life to the great benefit of his people for this only the Hebrew phrase may imply or 2. that the Lord did not only cause him to live to a good old age but also gave him assurance of life eternall hereafter or 3. that God granted him that his kingdome should be continued in his posterity till the coming of Christ in whom it should become an eternall kingdome And indeed if the words be understood of Christ they must be referred to his desire that he might not be swallowed up of death and to his resurrection and his obtaining of eternitie of dayes in heaven both for himself and for his members concerning which see Heb. 5.7 Rom. 6.9 Revel 1.18 Heb. 7.25 Vers 5. His glory is great in thy salvation c. That is His fame and renown is great by reason of his many glorious victories and that especially because it is so evident that thou O Lord hast taken his part and made him so victorious Understanding it of Christ it must be meant of the exceeding glory he attained by the work of mans salvation however he was scorned and despised at first concerning which see Joh. 13.31 and 17.1 and Philip. 2.9 10. Vers 6. For thou hast made him most blessed for ever c. As if he should have said Why should I goe about to number the particular blessings conferred upon him which are innumerable Thou hast made him most blessed in every regard thou hast made him exceeding glad with thy countenance See the Notes Psal 4.6 7. and 16.11 and 17.15 Vers 7. For the king trusteth in the Lord and through the mercy of the most High he shall not be moved That is He resteth upon the promises thou hast made to him meaning that 2 Samuel 7.16 concerning the perpetuity of his throne and others of the like nature and therefore his kingdome shall be established for ever Vers 8. Thine hand shall find out all thine enemies c. That is Thine hand O God shall destroy all those that being enemies to thine Anointed are also enemies to thee see the Note Psal 2.2 Or thine hand O king meaning David or Christ shall destroy all thine and thy peoples enemies they shall not be able to hide themselves or escape from thee Vers 9. Thou shalt make them as a fiery oven in the time of thine anger c. That is Through thy wrath they shall be still burning like an oven implying judgements without intermission or they shall be as those things which the fire devours and consumes when they are cast into an oven that is they shall be
his revenge or lest he should deliver him up into Sauls hands whom he knew now to be his enemy and many such like Vers 5. They looked unto him and were lightned c. This he speaks of those of whom he had said before vers 2. the humble shall hear thereof and be glad they saith he looked unto him to wit unto God in prayer with faith and hope waiting upon God see the Note Psal 5.3 and were lightened see the Note 2 Sam. 22.29 It may also be read as it is in the margin they looked unto him and they flowed unto him and then the meaning is that encouraged by the Lords delivering him they did in great numbers and with much earnestnesse alacrity and boldnesse not doubting of good successe flee unto the Lord for succour and their faces were not ashamed see the Note Psal 25.2 Vers 6. This poor man cryed c. This some take as spoken by David of himself and indeed very frequently in the Psalms David tearms himself poor and afflicted as Psal 40.17 But I am poor and needy c. and so in many other places yet rather they are the words of those of whom he had spoken in the former verse that admiring the goodnesse of God in Davids deliverance do here alledge it for their own encouragement This poor man say they cryed and the Lord heard him this poor persecuted man destined to death and despised of all men he cryed and the Lord heard and delivered him Vers 8. O tast and see that the Lord is good c. That is say some Expositours Make tryall rest and rely upon the Lord alone and see whether you shall not find that God is very good to them that trust in him and indeed the faithfull find much sweetnesse in it when they can cast all their cares upon God But rather it is meant of observing the proofs that God gives of his goodnesse such as was that of Gods delivering him out of the hands of Achish O tast and see that the Lord is good that is Mark and observe it by experience that being affected therewith as you must needs be if you be not senslesse and stupid it may yield much pleasure and delight unto your souls see 1 Pet. 2.3 Blessed is the man that trusteth in him to wit because God will be sure to doe good to such Vers 9. O fear the Lord ye his Saints c. This is prescribed as the means whereby men may make sure that God will be in a speciall manner good unto them and more particularly the aim of these words is to perswade men not to take any other course to provide for themselves as by deceiving and oppressing others which may appear by the following clause for there is no want to them that fear him God will give them what they desire or give them a contented mind without it Vers 10. The young lions do lack and suffer hunger c. This many understand of rich and great oppressours men ravenous as lions see the Note Job 4.10 But there is no reason why it may not be as well understood of the beasts themselves to wit that young lions that are strongest and most ravenous shall sooner be hunger-bitten then they that seek the Lord that is that fear God shall want any thing that is good for them See the Note Psalm 22.26 Vers 11. Come ye children hearken unto me c. This expression David useth either as a Prince because such they usually stiled fathers see the Note 2 Kings 5.13 or rather as a prophet because such were esteemed spirituall fathers and therefore the prophets disciples were called the sons of the prophets 2 Kings 2.3 and Christ called his disciples children Joh. 13.33 Little children yet a little while I am with you and so did Paul the Galatians whom he had converted Gal. 4.19 and that to make known how dearly he loved them thereby to render them the more willing to hear and embrace his counsell Or else it may be spoken as in the name of God as knowing that he spake and wrote by the inspiration of Gods spirit according to that 2 Sam. 23.2 The spirit of the Lord spake by me and his word was in my tongue Vers 12. What man is he that desireth life and loveth many daies that he may see good That is that he may enjoy a blessed and happy life both here and hereafter see the Notes Job 7.7 and Psal 21.4 It is expressed by way of interrogation to imply that if any man do really desire this they must take the way that is here afterward prescribed and how strange it was that all men should pretend a desire of this and yet so few should really desire it as is evident because so few take the right way to attain it This with the four following verses is alledged by Peter 1 Pet. 3.10 c. Vers 13. Keep thy tongue from evil c. Though all evil-speaking is here forbidden yet more especially that whereby a man deceives or wrongs his neighbour for still he seeks to make good that he that fears God shall be well provided for and needs not use any unlawfull means to help himself as is clear in the following clause and thy lips from speaking guile and that expression keep thy tongue implyes how slippery the tongue is and prone to offend if it be not with much watchfulnesse restrained Vers 14. Depart from evil and doe good Though this also may be understood generally of all good and evil yet more particularly it is meant of avoiding the doing of any injury to our neighbours and seeking to doe them all the good we can and by joyning these two together we are taught that as it is not enough barely to abstain from wronging any body so neither will God be pleased if we defraud or oppresse some and then with goods so gotten do good to others And besides that expression Depart from evil may imply both 1. that men will be continually followed with temptations to evil which therefore they must most carefully avoid 2. that the purity of man consists rather in abandoning the evil which we have done then in keeping our selves pure from evil Vers 15. The eyes of the Lord are upon the righteous c. Because they that thus walk in the fear of the Lord not daring to return evil for evil but making peace with those that are enemies to peace may seem likely to be exposed to many injuries this that follows is added for their encouragement For this first clause see the Note Psal 11.7 Vers 18. The Lord is nigh unto them that are of a broken heart c. That is whose hearts are even broken so that they are no other then as dead men by reason of the extremity of their miseries and sorrows and then withall those that are greatly humbled hereby and afflicted in spirit through grief and fear of Gods displeasure because of their sins Vers 20. He keepeth all
deliver a dark saying not because of the obscurity of the expressions wherein he meant to deliver it as is evident by that expression he useth I will open my dark saying but to imply that the things he meant to speak of were deep and profound mysteries and such as to naturall men would be dark riddles such as is that which followes in the next verse that a good man hath no cause to be afraid in the day of distresse and trouble c. So that the drift of the whole verse is to shew how deep and weighty the things were of which he intended to speak Vers 5. Wherefore should I fear in the dayes of evil when the iniquity of my heels shall compasse me about This is that parable and dark saying which in the foregoing verse he promised to entreat of in this Psalm and because he had said that he would encline his own eare to hear what he delivered for the instruction of others he propounds that which he meant to deliver in his own person though he intended it should be received as a common truth which might likewise be applyed to any other of Gods faithfull servants wherefore should I fear in the dayes of evil c. 1. By fearing here may be meant a mans being terrified at the apprehension of any approaching evil or a mans being dismayed or discouraged at any thing that seems strange or unreasonable to him according to that vers 16. Be not thou afraid when one is made rich c. 2. By the daies of evil may be meant either the daies of any affliction or distresse or persecution or the time of old age or death or as some would have it the day of judgement 3. By the iniquity of his heels is meant either the iniquity of his own waies and works the sinfull courses wherein he had walked and some limit it also to those unjust waies whereby he had supplanted others and caused them to fall according to that Joh. 13.18 He that eateth bread with me hath lift up his heel against me and consequently the punishments which his evil deeds would bring upon him or else the iniquity of his adversaries in persecuting and pursuing him close at his heels or in laying snares to intangle him Now accordingly may these words be severall waies expounded Wherefore should I fear in the daies of evil when the iniquity of my heels shall compasse me about that is Wherefore should I doe any thing to make my self rich and great in the world or to help my self in any streights I fall into which should afterwards overwhelm me with fear in the daies of Gods wrath when the punishment of the evil I have done shall encompasse and insnare me or pursue and overtake me or 2. Wherefore should I suffer my heart to sink with fear in the daies of any distresse that befalls me or when sicknesse and death shall surprize me whch I may well look upon as the fruits of mine own iniquities as if he should have said There is no cause why I should fear in such times of calamity and distresse yea though they were mine own iniquities that brought me to be insnared and compassed herewith And the reason of this is given afterwards vers 15. to wit because he was assured of Gods love to him and that God would in due time deliver him from all his troubles yea even from the power of death it self which wicked ungodly men could not expect But God saith he will redeem my soul from the power of the grave for he shall receive me Or 3. thus which I like the best wherefore should I fear in the daies of evil c that is when wickednesse reigns and ungodly men rage seeking to insnare me and pursue me at the heels when I am pressed or compassed about with afflictions and calamities publick or private there is no cause why I should be dejected with fear and that because as is expressed in the following part of the Psalm whilst mine enemies trust in outward perishing things I trust in the Lord who though he may suffer wicked men to persecute his righteous servants for a time and that perhaps by way of correcting them for their iniquities yet in due time he will not fail to deliver them and to break the pride of their great enemies This I conceive is the best exposition of the words only I may adde that some conceive it is death which he tearms here the iniquity of his heels and that because to Christ and his members death is indeed no more but the bruising of their heel Gen. 3.15 1 Cor. 15.55 57. Vers 6. They that trust in their wealth and boast c. This is added as a reason of that which was implyed in the foregoing verse why the children of God should not doe any thing to enrich themselves that should afterwards expose them to the fears which usually follow a guilty conscience in the daies of evil or why they ought not to be dismayed and troubled at the prosperity of wicked men or to be afraid in the daies of adversity when ungodly great men do persecute and oppresse them namely because riches are such vain things and so unable to help those that have them in greatest abundance in the daies of evil They that trust in their wealth to wit as thinking themselves sufficiently defended thereby and so securely despising the judgements of God and undertaking in a manner whatever they please in the confidence of their great wealth and so they that boast themselves in the multitude of their riches that is that are puft up with their great estates as if they had gotten all by their own policies and labour c. and so live in all pomp pride and excesse despising and wronging others alas they trust and glory in a vain shadow that can doe them no good in an evil day and they that fear their greatnesse are indeed afraid of a shadow as is expressed in the following verses Vers 7. None of them can by any means redeem his brother c. To wit from dying as is expressed vers 9 or from the power of death when he is dead by procuring that he may be restored to life again And if a man cannot doe this for his brother much lesse can he doe it for himself Vers 8. For the redemption of their soul is precious and it ceaseth for ever That is Their soul is so precious that nothing can be given of sufficient value for the ransome of it and therefore there can never be any way found to redeem it Vers 10. For he seeth that wise men die likewise the fool and the brutish person perish c. Some by wise men here understand those that have so much understanding as to make use of their wealth and by the fool and the brutish person such as defraud themselves of the comfort they might take in their riches and only hord up wealth that they may leave it to others others
understand by wise men those that are spiritually wise and godly and by the fool and the brutish man such as are carnall wicked men and thence they conceive are those different expressions that the wise are said to die but the fool and the brutish person to perish But I understand the words rather in the most generall sense and conceive that the drift of them is to shew that death is the end of all men whatsoever and that when that hour comes they must all part with the wealth of this world and leave it to others And yet some understand that last clause and leave their wealth to others of leaving it to strangers and not to their own posterity or family according to that which is said elsewhere Eccles 6.1 2. Luke 12.19 and Psal 39.7 Vers 11. Their inward thought is that their houses shall continue for ever c. That is They verily think within themselves that they shall dwell in their houses for ever or that their posterity shall continue for ever see the Note Exod. 1.21 or that the houses they build shall remain for ever which the following words and their dwelling places to all generations make the more probable All these waies the words may be understood and accordingly the drift and scope thereof may be either 1. that these mighty men do carry themselves so as if they thought they should live for ever yea though by daily experience they see the contrary for this aggravation of their brutishnesse is implyed by subjoyning this upon that which went before vers 10. or 2. that at least they expect that their memory shall in their posterity and in their stately dwellings and great revenues be continued for ever and therefore they set their hearts upon these outward things in stead of seeking to assure themselves that their names are written in heaven they are only sollicitous to make their names famous upon earth and therefore they call their lands after their own names to wit to perpetuate the memory of their names as Alexandria was called of Alexander and Caesarea of Caesar c. Vers 12. Neverthelesse man being in honour abideth not c. That is The man that is in honourable condition but is brutish wicked and understandeth not as is expressed afterwards vers 20 continueth not in his honourable estate if God doth not whilst he lives strip him of his worldly dignities yet at least death will surely pull him down he is like the beasts that perish that is in regard of the present life which such men only mind dying he passeth away as the brute beasts do and then they are forgotten as the beast is when it dies and there is no more reckoning made of them then of beasts that dying of themselves are left in the field as carrion to rot and putrify The first clause man being in honour abideth not was commonly by the ancients understood of the sudden fall of our first parents from that estate of honour wherein God at first created them But the whole context shews that this cannot be here intended the most that can be said herein is that there may be a secret allusion to Adams fall to wit that as he continued not in his glorious condition so neither do these wicked men abide long in their pomp and outward prosperity Vers 13. This their way is their folly c. That is This their constant practise to wit in pursuing worldly riches and greatnesse and seeking to perpetuate the memory of their names by their stately dwellings c. for this refers to that he had said before vers 11. is no better then meer folly or discovers their folly however they account it a high point of wisdome Or it may be referred to that which was said in the foregoing verse This their way that is this which is the issue and event of their way to wit that they abide not in honour but perish as the beast doth is their folly that is manifests their folly Yet their posterity approve their sayings that is though they by experience see the vanity and folly of these waies of their fathers who after all their dreams of living here for ever and of the perpetuity of their names die as others and are buried in oblivion yet they approve of their counsell and commands whereby they advised them to mind these things chiefly these are the sayings of their fathers which some conceive are here meant or they approve of their sayings that is in that they think and speak and doe the same things treading exactly in the steps of their fathers For even the deeds of their fathers do proclaim what their judgements are and therefore even with respect thereto it may be said that their children do approve their sayings Vers 14. Like sheep they are laid in the grave death shall feed on them c. That is As the silly sheep are by flocks driven into a narrow pin-fold or into the shambles that they may be killed and eaten being no way able to make any resistance nor ever fearing any danger they are in so shall these great ones whom the whole world could hardly satisfy be brought thick and threefold in great numbers and lodged together in the narrow compasse of a grave under the power and tyranny of death where for all their former greatnesse and bravery they shall be made worms meat yea meat for the worm that never dies death both temporall and eternall shall feed on them and that for ever the wicked in hell being as the grasse is to the beast that still growing continueth still to be meat for it And the upright shall have dominion over them in the morning that is though they die as well as others yet at the last day the day of the generall resurrection which is as it were the morning the dawning of that new day of eternall life which shall never have end when all that sleep in the dust Dan. 12.2 shall awake and rise and the darknesse of the ignorance afflâ—ctions of this life coming to an end the Saints shall behold Christ the sun of righteousnesse appearing in his glory face to face they shall have dominion over these great ones that had before in this life tyrannized over them to wit in and by Christ their head whose footstool they must be made according to that 1 Cor. 6.2 Do ye not know that the Saints shall judge the world This I conceive is the meaning of this clause Yet some understand it otherwise and the upright shall have dominion over them in the morning that is they shall soon get the better of them and be in a better condition then their great oppressors As for the last clause and their beauty or strength shall consume in the grave from their dwelling the meaning is that from their magnificent dwellings where they had lived in so great pomp and state they should be brought to the grave where their glory and strength together
men that feared not God and called not on his name shall be in great fear where no fear was that is God shall strike them with terrour on a sudden when they are altogether fearlesse or when there is indeed in regard of that which they feare no cause at all of fear As for the following words they are spoken to every faithfull man that had been in danger of such Atheisticall oppressours for God hath scattered the bones of him that encampeth against thee that is he hath broken their power or he hath slain them tearing them as it were in pieces as a lion doth his prey thou hast put them to shame to wit by overcoming them God also thereby manifesting his displeasure against them whence it is that he adds because God hath despised them PSALM LIV. The Title TO the chief musician on Neginoth c. For this word Neginoth see the Note on the title Psal 4. A Psalm of David when the Ziphims came c. of which see the Note 1 Sam. 23.19 For though the Ziphims did a second time also endeavour to betray David into Sauls hands 1 Sam. 26.1 2. and both times David was brought thereby into very great danger which might give just occasion for composing this Psalm yet the words here in the Title Doth not David hide himself with us seem rather to point out that first discovery of the Ziphims 1 Sam. 23.19 Vers 1. Save me O God by thy name c. As if he should have said Seeing all outward means fail save me by thy self even by thine own immediate power see the Note Psal 20.1 and judge me by thy strength see the Note Psal 26.1 Vers 3. For strangers are risen up against me So he tearms his persecutours as elsewhere also strange children Psal 144.7 either because they were in their minds alienated from God and estranged from the faithfull servants of God or because they were mere strangers to that piety and goodnesse which should be in the people of God and so also consequently because though they professed themselves Israelites yet they were not such indeed but were in Gods account no better then heathens aliens and strangers from the common-wealth of Israel 1 Joh. 2.19 for which see the Note Psal 10.16 or else because they carried themselves most inhumanely to him more like Barbarians Philistines or Babylonians then like Israelites and such as were his brethren of the same tribe with him However observable it is that David in these words seems to comfort himself with this that God would surely take part with his own servant rather then with those that were mere strangers to him Vers 4. The Lord is with them that uphold my soul That is with my friends and followers that doe what they can to preserve my life and so though they be but few and weak yet God being with them I need not fear Vers 5. He shall reward evil unto mine enemies c. To wit by bringing that upon them which they intended to bring upon me It is in the Hebrew He shall reward evil unto those that observe me that is that watch for an opportunity to ruine me which might indeed most fitly be said of the Ziphims whose work enjoyned them by Saul was to observe and mark all the lurking-places where David hid himself and then to acquaint him with it see 1 Sam. 23.22 23. Cut them off in thy truth that is in thy justice or according to thy promise which some also restrain to the promise made to David concerning the kingdome Vers 6. I will praise thy name O Lord for it is good See the Note Psal 52.9 PSALM LV. Vers 1. GIve ear to my prayer O God c. Some conceive it was the distresse David was in when the men of Keilah were like to have betrayed him into the hands of Saul 1 Sam. 23. that occasioned the composing of this Psalm others that it was the rebellion of Absalom And indeed though nothing can be concluded herein yet many passages in this Psalm as those especially vers 9 10 12 13. do seem much to favour this last opinion Vers 2. I mourn in my complaint and make a noise The drift of these words is to imply that his distresse and sorrow was so great that when he came to make his complaint to God he could not doe it without a dolefull noise of weeping sighing and sobbing yea sometimes not without breaking forth into piteous outcries Vers 3. Because of the voice of the enemy c. That is their threatnings vaunts and insultations or the false slanders they raised against him as we know Sauls courtiers accused him of seeking to get the kingdome from Saul and Absalom and his party accused him of neglecting the government of the people 2. Sam. 15.3 Yet some conceive that it is the clamours and shoutings of the forces raised to pursue him when they were so near at hand that they were even ready to assault and surprize him that David here means by the voice of the enemy As for the next clause he therein tearms these his enemies wicked men because of the oppression of the wicked chiefly in reference to his own innocency and the injustice of their oppressing him And so likewise by the next words for they cast iniquity upon me either he means that they falsly charged much iniquity upon him whereof he was no way guilty or that in their counsels they determined to deal most injuriously with him or that they did actually bring many unjust troubles upon him even whatever their wicked and malicious hearts could devise against him and that because they did not only hate him in their hearts but were also transported with rage and fury which is implyed in the last words and in wrath they hate me Vers 4. And the terrours of death are fallen upon me That is deadly terrours see the Notes 2 Sam. 22.5 6 or the fear of death frequently striking me with terrour Vers 6. And I said O that I had wings like a dove c. In this wish of Davids that he could suddenly fly away out of the reach of his enemies he seeks to imply both how sad his condition was in that he could chuse to live in some desolate solitary place which is contrary to nature that desires the society of men yea to live amongst wild beasts in a wildernesse as he expresseth himself vers 7 Lo then would I wander farre off and remain in the wildernesse rather then be in such continuall perplexity by reason of the malice of his enemies against him and withall how desperate his dangers were even such that without a miracle he could not hope to escape And then in expressing this he desires the wings of a dove not only because this fowl amongst others is noted to be very swift of flight but also because the dove being a gentle and harmlesse bird and withall weak and fearfull that is wont when she sees any storm coming or is
for them do find acceptance with thee And now referring this to Christ the acceptable time mentioned may be that when he had fully accomplished the work of mans redemption according to that clause of our Saviours prayer Joh. 17.1 Father the hour is come glorify thy son see also Heb. 5.7 O God in the multitude of thy mercy hear me in the truth of thy salvation that is with that salvation which in all faithfulnesse and truth thou hast promised thy servants Vers 18. Deliver me because of mine enemies That is because their rage and violence is so great against me even seeking my life or because though I be not worthy of deliverance yet they in regard of their wickednesse and unjust persecuting of me are certainly worthy to be destroyed or that they may not triumph over me and be hardened in their sins and in their persecuting of the righteous and innocent but that rather I may triumph over them Vers 20. Reproach hath broken mine heart c. This may be meant of the reproaches wherewith they reproached both God and himself As for those words which are added and I looked for some to take pitty but there was none c. how they were accomplished in Christ when all his acquaintance stood afar off from him Luk. 23.49 see the Note before vers 8. Yet they may also imply that Christ had not the least assistance from man in the work of our redemption Vers 21. They gave me also gall for my meat and in my thirst they gave me vinegar to drink That is In stead of comforting me by their scoffing and opprobrious speeches they added to my affliction as if they should have given me gall and vinegar in my hunger and thirst The last clause concerning their giving him vinegar to drink was doubtlesse literally accomplished in Christ when they gave him vinegar upon the Crosse Matth. 27.48 and therefore it is said Joh. 19.28 I conceive in reference to this place that when Christ said I thirst which was the occasion of their giving him vinegar to drink he spake this purposely that the Scripture might be fulfilled As for the first clause they gave me also gall for my meat divers learned men think that was also literally accomplished in Christ when coming to Golgotha Matt. 26.34 they gave him vinegar to drink mingled with gall But because this was only mingled with the drink and cannot therefore so properly be said to be given him for meat therefore this may seem more questionable though I see not why the words should be restrained to so strict a sense Vers 22. Let their table become a snare before them c. There is in these words an allusion to birds who going to feed on the meat that is laid as a bait for them are often catched in a trap or snare and the imprecation herein expressed seems also to have reference to the complaint in the foregoing verse as if he had said As they have given me gall for meat and vinegar for drink so let their plenty and dainties prove no better in the conclusion then gall and vinegar to them whence it may be that the Apostle Rom. 11.9 citing this place but not tying himself to the very words but only to the sense adds these words and a recompence Let their table be made a snare and a recommence unto them But however by their table here is meant first their outward bodily food and so the curse is that their plenty on their table and consequently whatever might be to them a support of life and a means to refresh them might prove an occasion of insnaring them in sin and of bringing mischief and destruction upon them as is evident by those more generall words that follow and that which should have been for their welfare let it become a trap and 2. of the word of God the food of their souls and so the curse is that by perverting the Scripture and by their not believing the word of the Gospel they should be the more hardened and so this their spirituall food should prove the savour of death unto death unto them which may well be acknowledged to be intended here because the Apostle Rom. 11.9 c. applies this with the following verses to the blindnesse of the Jews I know that some hold that this Let their table become a snare was accomplished in the Jews when being assembled to eat the Passeover at Jerusalem they were there besieged taken and destroyed by the Romans And how we ought to judge of such imprecations as these see in the Note Psal 28.4 Vers 23. Let their eyes be darkened that they see not c. According to that which is threatned Deut. 28.28 concerning which see the Note there and make their loyns continually to shake to wit through fear or weaknesse or the pressure of intolerable burdens Vers 24. Pour out thine indignation upon them and let thy wrathfull anger take hold on them This implyes many and grievous judgements such as they should no way be able to escape and should be of long continuance and besides inflicted in a away of wrath and this some do particularly restrain as they do also the following verse to the finall destruction of Jerusalem and the wrath that did thenceforth seize upon the Jews see 1 Thess 2.16 Vers 25. Let their habitation be desolate and let none dwell in their tents To wit by destroying their land towns and cities together with the Temple or by destroying them and their posterity in a great measure and causing the rest to be carried away as captives into strange countries which agrees with that our Saviour did also threaten the Jews with Matth. 23.38 Behold your house is left unto you desolate Vers 26. For they persecute him whom thou hast smitten c. That is They insult over and with all despight and cruelty seek utterly to ruine me and others whom thou as a father hast corrected and it may also be peculiarly applyed to Christ who was Isa 53.4 5 smitten of God and afflicted wounded for our transgressions and bruised for our iniquities and to the same purpose is the following clause and they talk to the grief of those whom thou hast wounded to wit by scoffing at them and by upbraiding them with their sufferings Vers 27. Adde iniquity to their iniquity c. It may be read as in the margin it is Adde punishment of iniquity to their punishment that is Let them be punished with one plague upon another or Let them be punished eternally where there shall be a supply of never-ceasing wrath But reading it as it is in our Text the meaning must needs be as if he had said As they have added affliction to my affliction so let them be delivered up to a reprobate sense that they may adde sin to sin till they have filled up the measure of their iniquity As for the following clause and let them not come into thy righteousnesse either the desire
which God had brought upon him raising up his own son against him that sought to bereave him both of his life and kingdome they gazed and pointed at him in a way of wonder as some fool or mad-man yea they withdrew themselves and fled away from him as some detestable monster one that was the shame of mankind not worthy to live amongst men and by whom it was pity the earth should be any longer defiled in opposition to which therefore he adds But let them judge as they will of me thou art my strong refuge And indeed we find the like expressions used elsewhere much to the same purpose as Isa 8.18 and Zach. 3.8 and 1 Cor. 4.9 Vers 8. Let my mouth be filled with thy praise That is Let me have cause to praise thee and enable me to praise thee freely abundantly and continually that I may have nothing else in a manner in my mouth but thine honour and praise see the Note Job 8.21 Vers 12. O my God make haste for my help As if he had said And hereby disprove what mine enemies boast of to wit that thou hast forsaken me and his own confidence that they were herein deceived he implyes in those words O my God Vers 14. But I will hope continually c. This hath reference to that foregoing desire vers 12. that God would make hast to help him and is as if he had said that however though God should deferre to help him yet he would still wait in hope upon God Vers 15. My mouth shall shew forth thy righteousnesse and thy salvation all the day c. That is thy faithfulnesse and justice manifested in saving and delivering thy righteous servants see the Note Psal 51.8 for I know not the numbers thereof that is for thy mercies and deliverances are innumerable so that I shall never want matter of praising thee nor can ever sufficiently extoll thy name Others I know give an exposition of these words that is somewhat different from this my mouth shall shew forth thy righteousnesse that is I will the best I can generally declare thy justice in punishing the ungodly and thy salvation to wit in the preservation and deliverances of thy righteous servants for I know not the numbers thereof that is I must needs confesse that both thy judgements on the wicked and thy mercies to the righteous are more then I can reckon But the first exposition is the best Vers 16. I will goe in the strength of the Lord God c. That is I will walk dayly in the confidence of Gods strength and not of mine own whatever I undertake and whereever I goe I shall goe on in assurance of assistance and protection from the almighty God however weak I am in my self and however violent mine enemies be against me and though I meet with never so many and great troubles and hinderances and discouragements in my way yet I shall goe on with chearfulnesse courage and confidence not falling back or turning aside to the right hand or the left for any evils I may meet with in my course I will make mention of thy righteousnesse even of thine only that is I will not mind any other helps or supports but will rely upon thy faithfulnesse solely and wholly I know some do restrain the first clause either to his praising God for having said in the former verse that his mouth should shew forth Gods righteousnesse c. here he addes say they that he would enter upon this work in Gods strength or else to his going out to warre against his enemies or his persevering to withstand them in the maintenance of his just cause in the confidence of Gods aid But I conceive it is best to understand it more generally of his resting upon Gods power and help in all things whatsoever Vers 17. O God thou hast taught me from my youth That is say some by the holy instructions of my parents and teachers and withall by thine own spirit or rather thou hast taught me experimentally even from my youth by many wonderfull deliverances how good and faithfull thou art how tenderly carefull thou art over me and what a strong and sure refuge thou art to all that fly unto thee and thus I have been trained up from my childhood to trust in thee and to fly to thee in all my troubles Vers 18. Forsake me not untill I have shewed thy strength to this generation and thy power to every one that is to come That is to succeeding generations to wit either by recording it in the Psalms see the Note Psal 45.17 or by relating it to them who should report it to those of another generation and so it should be successively made known in all ages Vers 19. Thy righteousnesse also O God is very high See the Notes Psal 36.5 6. Vers 20. Thou which hast shewed me great and sore troubles c. See the Note Psal 4.6 shalt quicken me again and shalt bring me up again from the depths of the earth that is from those desperate dangers wherein I seemed to be as a man that was dead and buried See the Note Psal 42.7 PSALM LXXII The Title A Psalm for Solomon Some read it A Psalm of Solomon and hold that it was composed by Solomon only seeing in cannot be denied that this Psalm was one of Davids prayers because of those words in the close of this Psalm vers 20. The prayers of David the son of Iesse are ended they say withall that the Psalm is no other but the prayer which David made for Solomon a little before his death when by Davids appointment he was anointed king of Israel his father yet living 1 Kings 1.39 and that it was only brought into the form of a Psalm by Solomon But whether it were composed by Solomon or as others rather think by David however it was for Solomon that is concerning Solomon or for Solomons sake as being written by way of 1. congratulating him for the honour which was newly conferred upon him 2. of praying to God for him that his kingdome might be just prosperous and lasting and thereby also teaching the people what they should beg of God on his behalf 3. of propounding to him the pattern of Christs perfect government that imitating him in his government he might draw down the blessings here mentioned upon him and 4. by way of foretelling what his government should be Only we must know that though Solomon alone be expresly named here yet what is desired for him is covertly also desired for all that were to succeed him in that throne even unto Christ in whom the kingdome was to be established for ever and of whom Solomon was a type in regard whereof even he also is called Solomon Cant. 8.12 see the Note 2 Sam. 12.24 And indeed that this Psalm is chiefly meant of Christ is evident because there are many passages hereof that cannot properly be meant of Solomon as those vers 5 7 8 11 and
was mingled with spices to make it the stronger and the apter to intoxicate those that drank it whence it is that we read of spiced wine Cant. 8.2 and Isa 5.22 drunkards are tearmed men of strength to mingle strong drink yea perhaps that it was mingled with gall and poison such things as might make it bitter and deadly to those that should drink of it and that this is added to imply both the sorenesse and variety of judgements that God hath alwaies in a readinesse and that when he begins to punish ungodly men he doth usually bring many severall judgements together upon them And he poureth out of the same but the dregs thereof all the wicked of the earth shall wring them out and drink them that is he maketh all both good and bad to drink of this cup of his indignation though indeed to the good it is but as a physicall potion yea and this cup comes soonest to them from the hand of the Lord that are nearest to him judgement must begin at the house of God 1 Pet. 4.17 he afflicts all promiscuously but then the wicked shall at last will they nil they drink the dregs even to the last drop that is the sorest judgements shall be their portion especially at the day of judgement when they shall be cast into hell and punished there with insufferable torments unto all eternity Vers 10. All the horns of the wicked also will I cut off c. That is I will suppresse them or bereave them of their great power but the horns of the righteous shall be exalted see the Note 1 Sam. 2.1 And this the Psalmist addes in confidence that God would be aiding to his servants against their wicked enemies as he had alwaies formerly been PSALM LXXVI Vers 1. IN Iudah is God known c. To wit Not by his word only but also which is chiefly here intended by the miraculous works he hath wrought amongst them whereby it was clearly manifested not to them only but even to all the world that the God of Israel was the only true almighty God as is implyed in the following words his name is great in Israel concerning which see also the the Notes Psal 48.1 2 3 c. a Psalm that is for the matter of it much like to this Vers 2. In Salem also is his tabernacle c. See the Note Gen. 14.18 and his dwelling-place in Sion as if he had said and therefore no wonder though he be better known there then elsewhere and though he have shewn great wonders against his enemies there that have sought to drive him out of that his dwelling-place Vers 3. There brake he the arrows of the bow c. That is He took from the enemy all power of using them against his people and the meaning is he utterly destroyed them see the Notes 1 Sam. 2.4 and Psal 46.9 the shield and the sword and the battel that is and all other weapons and provisions of war or the battel-array or army of souldiers And because most Expositours conceive that this Psalm was penned upon occasion of that miraculous destruction of the Assyrians that had besieged Jerusalem in Hezekiahs daies therefore they conceive also that in these words there may be an allusion to that which the prophet Isaiah then said 2 Kings 19.32 He shall not come into this city nor shoot an arrow there c. Vers 4. Thou art more glorious and excellent c. To wit for power prowesse then the mountains of prey that is then the robbers in the mountains or then the Assyrians that coming to besiege Jerusalem did pitch their tents upon the mountains round about her or rather then all the great kingdomes of the world which because they are usually gotten by violence and do exalt and enrich themselves by spoiling the neighbouring nations round about them are therefore compared to mountains that harbour ravening wild beasts that live wholly upon prey Vers 5. The stout-hearted are spoiled c. That is say some they are bereaved of all wisedome and prowesse see the Note Job 12.17 they have slept their sleep that is through astonishment fear they were as men asleep not able to move a hand in their own defence which is expressed more clearly in the following words and none of the men of might have found their hands But I rather understand it thus that the proud enemies being slain were stripped spoiled of all they had about them and thence it is added they have slept their sleep that is the sleep of death as it is called Psal 13.3 And because God smote the Assyrians by night 2 Kin. 19.35 there may be in these words an allusion thereto as if it had been said They were smitten sleeping and so that sleep of theirs proved an eternall sleep according to that Jer. 51.39 I will make them drunken that they may rejoyce and sleep a perpetuall sleep and not awake And none of the men of might have found their hands that is they were as men without hands their hands being of no use to resist the stroke of an angel Vers 8. Thou didst cause judgement to be heard from heaven c. To wit say some Expositours by terrible tempests of thunder and lightening c. whereby thou didst execute judgement upon thine enemies and accordingly they also expound the following words the earth feared was still that is the earth was shaken with an earthquake and all things were still the wild beasts betaking themselves straightway to their dens or the inhabitants of the earth trembled so that the boldest of the wicked durst not then stir or mutter against God But I rather conceive the meaning of the words to be this that the vengeance executed upon the enemies of God was such we may particularly apply it to that of the slaying the Assyrians and withall so dreadfull and terrible that it was as manifest that it was from the God of heaven as if God had by an audible voice from heaven terrible as thunder given sentence of judgement against them that such such judgements should be executed upon them and that hereupon the earth feared and was still the nations round about them were still as men amazed not daring to plot or act any thing farther against the people of God Vers 10. Surely the wrath of man shall praise thee c. To wit because 1. the greater their wrath against thy people is and the farther they proceed the more they prosper therein the more shall thy wisedome and power be magnified in destroying them delivering thy people in causing all things to work together in the conclusion for their good and 2. not only thy people shall hereupon praise thee but others likewise that shall observe this yea thine enemies themselves shall acknowledge that they are vanquished broken by thine almighty power that thou art righteous in all thy judgements upon them The remainder of wrath shalt thou restrain
was because they were afraid of the presence of the mighty God of Jacob thus it was then and thus indeed it ought alwaies to be Tremble thou earth at the presence of the Lord c. PSALM CXV Vers 1. NOt unto us O Lord c. This is expressed as a prayer of Gods people when they were in great danger of their idolatrous enemies Not unto us Lord not unto us but unto thy Name give glory as if they had said We desire Lord that thou wouldest deliver us from the tyranny of the heathen but not that any glory may thereby redound unto us either for our valour in vanquishing them or for our righteousnesse as if we thereby had deserved any such thing at thy hands but only that thy Name may be glorified for thy mercy and for thy truths sake that is that hereby it may be manifested how mercifull thou art to thy people and how faithfull in making good all thy promises to them Vers 3. But our God is in the heavens c. This is added by way of disdaining that scorn of the heathen mentioned in the foregoing verse Where is now their God Our God say they is in the heavens and is therefore a God of infinite majesty and power having all the creatures in heaven and earth under his command he hath done whatsoever he pleased so that all that hath been done in the world hath been done because it was his will and pleasure it should so be And hence they would imply that as their enemies could not have prevailed over them but that their God was pleased it should so be to when he pleased he could easily restore them to a better condition again Vers 7. Neither speak they through their throat It was said before vers 5. They have mouths but they speak not and therefore that which is added here seems to be meant of somewhat more to wit that they could not doe what the brute creatures did they could not make the least noise to come out of their throats Vers 8. They that make them are like unto them so is every one that trusteth in them That is they are as stupid and blind as very stocks and blocks as their idols are no more able to oppose the will and power of God and to hurt his people then their dead idols were Vers 9. O Israel trust thou in the Lord c. As if he had said Though the heathen say your trust is in vain yet be not discouraged let them trust in such helplesse things as their idols are do you still trust in the Lord he is their help and their shield to wit that trust in him Vers 10. O house of Aaron trust in the Lord. These are particularly expressed because by their place they were bound to be patterns and examples herein unto others Vers 11. Ye that fear the Lord trust in the Lord. Some understand this of those that did fear the Lord of other nations whether they were proselytes that had joyned themselves to the Church of the Jews or others yea some look upon it as a prophesy of the calling of the Gentiles But rather I conceive the drift of these words is to shew how we are to understand the two foregoing verses to wit that it was only those of Israel and of the house of Aaron that did truly fear the Lord that should find him their help and their shield Vers 12. The Lord hath been mindfull of us he will blesse us c. As if they should have said Though God hath afflicted us yet he hath not cast us off nor forgotten us all this while he hath been mindfull of us God hath formerly remembred us in mercy and therefore doubtlesse he will blesse us still Vers 14. The Lord shall encrease you more and more c. To wit in number or he will give you daily a supply of new benefits both temporall and spirituall Vers 16. The heaven even the heavens are the Lords c. That is they are his by creation or he hath taken them to be the place of his habitation and from thence he orders and disposeth all things as he pleaseth that are here below And the drift of these words is either to assure Gods people how safely they might trust in God who had all things under his power and command and could therefore make them instrumentall for their good or else to illustrate that which is said in the following words concerning Gods love to mankind but the earth hath he given to the children of men as if they should have said The Lord enjoyes an alsufficiency in himself in the heavens which he hath provided for the throne of his glory neither needs he any of these things that are here below and therefore it is clear that all these things he hath made merely for mans use and service wherein is implyed 1. that this discovery of Gods love and goodnesse and bounty to mankind might let his people see how confidently they much more might assure themselves that God would not fail to blesse them and 2. what just cause there was that this bountifull provision God had made for man should stir them up to praise God for it whence it is that those words are added in the following verse concerning their praising God Vers 17. The dead praise not the Lord neither any that goe down into silence That is into the grave where there can be nothing but silence and therefore no possibility of praising God But that which they would imply hereby is that if the Lord should suffer his people to be cut off by their enemies there would be none left to praise his Name whereas this was the very end why God gave the earth to the children of men See the Notes Psal 6.5 and 30.9 Vers 18. But we will blesse the Lord from this time forth and for evermore As if they had said Thou Lord preserving us we thy people shall still in all succeeding ages praise thy Name and therefore save us for thy Names sake PSALM CXVI Vers 1. I Love the Lord c. By the words in the last verses of this Psalm I will pay my vows in the courts of the Lords house in the midst of thee O Ierusalem it appears that it was composed after the Ark was removed to Jerusalem And because those expressions vers 3. The sorrows of death compassed me and the pains of hell got hold upon me c. are much the same with those which David used Psal 18.6 it seems most probable that this Psalm was also composed by him and both it may be upon the same occasion which was his deliverance out of the hands of Saul Vers 3. The sorrows of death compassed me and the pains of hell gat hold upon me So he calls his sorrows and pains not only because he was in apparent danger of death for which see the Note 2 Sam. 22.6 but also because he was tempted to fear that the evils that
not able to give full contentment to a mans mind or support to his heart at least in all conditions afflictions But thy commandement is exceeding broad to wit in that 1. it comprehends infinite incomprehensible treasures of wisedome knowledge nothing pertaining to holinesse or happinesse is wanting in it nothing requisite for the direction of all men in all conditions neither is it possible to expresse the innumerable benefits which it yields to those that enjoy it and 2. it is to be an eternall rule of truth righteousnesse unto the Church according to that Matth. 24.35 Heaven earth shall passe away but my words shall not passe away when all earthly things shall fail men the word shall still be a sure counsellor and comforter to them it shall support them in all afflictions even unto death and the comforts thereof shall abide with them for ever Vers 98. Thou through thy commandements hast made me wiser then mine enemies c. To wit not only because thereby he became wise unto salvation which is the only true wisedome far above the worldly wisedome of his enemies but also because this wisedome of walking in Gods waies was more prevalent to preserve him then the craft policy of his enemies was to insnare destroy him And observable it is that the great politicians in Sauls Court that were advanced to high places for their great wisedome subtilty were of the chief of those enemies of whom David here professeth that he excelled them in wisedome For they are ever with me that is thy commandements are rooted in my heart I do alwaies think meditate on them make them my Rule in all things Vers 99. I have more understanding then all my teachers Through Gods abundant grace the faithfull do many times outstrip their godly teachers in knowledge piety Yet because David spake not this by way of boasting but to set forth the great benefit of being taught out of Gods word it is not improbably thought by some Expositours either that David spake this of those that had instructed him in humane learning meaning that from the word of God he had learnt wisdome farre excelling that which they had taught him or else of those that were publick teachers in the Church but yet were in those corrupt daies of Saul carried away as well as others with the common iniquity of the times and haply in their very teaching complyed with the humours of Saul his princes and courtiers Vers 104. I hate every false way That is every way of errour sin for these are called false waies both because they are not agreeable to the word of truth and likewise because they will surely deceive those that expect any good from them Vers 108. Accept I beseech thee the free-will-offerings of my mouth c. That is say some Expositours the vows and promises before mentioned that he would keep Gods laws such as that vers 106. I have sworn I will perform it that I will keep thy righteous judgements But it is rather meant of his prayers praises the Psalms which he composed sung to the praise of God which are tearmed the calves of our lips Hos 14.2 see the Notes also Psal 50.14 15. And it may well be that in this request he had respect unto his exile desiring that seeing in that regard he could not offer any other sacrifices God would therefore accept of these free-will-offerings of his mouth Vers 109. My soul is continually in my hand That is My life is continually in danger The expression seems to be taken from the condition of souldiers in battel who may well be said to have their soul in their hands because they are in such continuall danger that unlesse they secure themselves by a strong hand they are but dead men But see the Notes Judg. 12.3 Job 13.14 Vers 111. Thy testimonies have I taken as an heritage for ever To wit as chusing esteeming them above all things whatsoever See the Note Deut. 33.4 Vers 113. I hate vain thoughts c. That is I hate not only the doing but even the very thinking of evil though I cannot wholy keep such thoughts out of my mind yet I hate resist them But because the following clause but thy law do I love is added as in opposition to this therefore the most of Expositours do particularly understand this of all humane inventions wherewith men merely out of their own carnal reason might think to serve please God or might flatter themselves in any way not truly agreeable to Gods word and that these they are which David here professeth were hatefull to him that because he only made the law of God the rule of his life Vers 116. Vphold me according to thy word that I may live c. That is Uphold preserve me alive maugre the rage of mine enemies or uphold me in faith and piety comfort that so my soul may still be quickned with the grace cheared with the comforts of thy spirit And to the same purpose is the following verse Hold thou me up and I shall be safe c. Vers 118. Thou hast troden down all them that erre from thy statutes c. To wit though they were never so high did never so proudly exalt themselves against thee for their deceit is falsehood that is either 1. the shews of piety wherewith such men deceived the world are false and counterfeit or rather 2. there is nothing but falsehood in their fraudulent practises wherewith they seek to ruine Gods faithfull servants which must needs therefore make them hatefull to God who is a God of truth herein David might have respect to the false slanders which his enemies raised against him or 3. all the subtle devices wherewith they seek to prevail against the faithfull do usually fail them and come to nothing themselves being often taken in the snares which they layd for others or 4. which most Interpreters do pitch upon the imaginations carnall confidences wherewith they flatter themselves to the deceiving of their own souls either concerning any good they expect in their waies of wickednesse or concerning their hopes of securing themselves escaping the judgements of God prove alwaies in the conclusion lying vanities However the Psalmists drift here in adding this concerning the dreadfull end of wicked men is to imply that for this partly he was the more carefull not to doe as they did but to study Gods law that he might walk in his waies trust in his goodnesse as is more evident in the following verse Vers 119. Thou puttest away all the wicked of the earth like drosse c. That is Though wicked men live a while mingled amongst thy faithfull people as drosse is with gold silver yet at last thou art wont to take them away even the greatest as well as the meanest as drossy worthlesse things that so thy Church may be the
in the Scripture and the idol-gods which the Israelites were forbidden to worship are called strange gods yet I rather think it is meant here of a whorish wife and that because that suits best with the words in the following verse which forsaketh the guide of her youth and forgetteth the covenant of her God such a one may best be called the strange woman because she is not the adulterers wife but another mans and therefore ought to be held as a stranger to any other which is also intended in the following clause even from the stranger which flattereth with her words Only we must know 1. that because the Hebrew word here translated the stranger doth as some conceive most properly signify an alien a woman of a forreign nation therefore some think that the common whore is so called because if any such were through abuse or toleration suffered amongst the Israelites contrary to that expresse law Deut. 23.17 they were looked upon as heathens excommunicate persons and others hold that the adulteresse is so called because she had alienated her self from God his people by her filthy conversation or because it was as unlawfull for a man to goe in to such a one as it was for the Israelites of old to marry with the daughters of Canaan 2. that though the adulteresse is wont to flatter her husband the better to hide her sin yet here Solomon speaks of the flatteries wherewith she enticeth other men to commit folly with her alledging this as the excellency of wisedome that it will preserve a man from the flatteries of such harlots Vers 17. Which forsaketh the guide of her youth c. Should we understand the foregoing verse of the unmarried whore then by the guide of her youth might be meant her father or any other guardian or governour under whom she had been brought up accordingly likewise the following clause and forgetteth the covenant of her God might be understood of the law of God or the covenant whereby all Gods people stand engaged to God not to commit any such abomination as whoredome is But doubtlesse Solomon speaks here of the adulteresse and accordingly by the guide of her youth is meant her husband to whom she was married in her youth as one she took to be her head and guide even as the same title is given to God in relation to his spouse the Church Jer. 3.4 Wilt thou not from this time cry unto me My father thou art the guide of my youth and it is of her breaking the marriage covenant whereof God is the authour witnesse that the following clause is meant and forgetteth the covenant of her God And this I conceive is here added to render such adulteresses the more abominable to shew how little cause there is why any man should be moved with such a womans flatteries that hath been already so perfidious not only to her husband to whom she was married in her youth when the love of women to their husbands useth to be most fervent from whom consequently she hath received many expressions of love and kindnesse but also to the Lord himself before whom she had solemnly promised to be faithfull to her husband Vers 18. For her house enclineth unto death c. Though it be most true that the whoredomes and adulteries of women do bring upon themselves without repentance certain destruction yet that this is not here as some would have it at least principally intended is evident because this is added to shew how great the benefit is that wisedome delivers men from the strange woman as was said before vers 16. For saith Solomon her house enclineth to death that is the very being with her in her house or the frequenting of her house is infectious and deadly and tends to the utter ruine of men both in regard of temporall and eternall death and her paths unto the dead that is the way that leads to her house or the wicked courses wherein she brings men to live that follow her and converse with her are the sure way to destruction The summe therefore of these words is this that adultery is the way to death not only eternall but temporall here in this world to wit both in regard that lust doth usually wast the vital powers and shortens mens lives sometimes they die of filthy diseases contracted by their uncleannesse and also in regard they are often cut off either by the rage of the jealous husband or by the sword of the magistrate or by some quarrels arising amongst those that are rivals in the love of these harlots or by some other way of divine wrath as usually by the Lords suffering them to fall into other sins that bring them to the gallows see Heb. 13.4 As for the phrases here used that her house enclineth unto death and her paths unto the dead they import as much as if it had been said either that her house is even bending and sinking ready to fall upon the heads of those that are there implying that both she and those that keep her company are continually in danger of utter ruine or else that her house is in the way that leads down-hill to death and eternall destruction or that the way to her house carries men down headlong to utter ruine Vers 19. None that goe unto her c. That is say some Expositours that lye with her according to that Isa 8.3 And I went unto the prophetesse and she conceived c. But I rather take it thus None that goe unto her that is that keep her company converse with her return again that is do ever get out of her power and leave this sin and turn to the Lord by unfeigned repentance no more then dead men of whom he had spoken in the foregoing verse do ever return from the grave or hell neither take they hold of the paths of life that is neither do they reform themselves or betake themselves to live a holy spirituall life that they may be saved though upon some sudden motions they may sometimes seem to catch at the paths of life yet they do not seriously constantly lay hold on them Indeed because it cannot truly be said that none that are insnared with harlots do ever repent turn to the Lord therefore I take it to be an hyperbolicall comparative expression none that goe unto her return again that is few or none of them none to speak of according to that Isa 64.7 there is none that calleth upon thy name that stirreth up himself to take hold of thee that is none in a manner And upon this account because whoremongers adulterers do so seldome return to the Lord by repentance in allusion thereto the same is said concerning the idolatrous Israelites Hos 5.4 They will not frame their doings to turn unto their God for the spirit of whoredome is in the midst of them Vers 21. For the upright shall dwell in
encrease see the Notes 2 Sam. 23.4 Job 11.17 Psal 97.11 till they come at last to perfect joy and blisse in heaven Vers 19. The way of the wicked is as darknesse c. To wit as the evening darknesse which grows darker and darker even unto midnight for thus these words must be understood as in opposition to what was said of the righteous in the foregoing verse And the meaning is that in regard of ignorance misery terrours fears their condition grows usually by degrees worse worse even that light of reason which at first they had by the just judgement of God they many times loose they become stupid and brutish and in a manner void of all understanding their joy and prosperity comes by degrees to extreme sorrow and misery till they be at last cast out into utter darknesse in hell They know not at what they stumble that is they go they know not whether and do they know not what not discerning the dangers of sin misery which lye in their way they must needs be unable to avoid them so they run on in their wickednesse without repentance often thinking to please God in those things wherein they grievously sin against him and then think themselves most secure when the judgejudgements of God are readiest to seize upon them See the Note Job 5.14 Vers 21. Let them not depart from thine eyes c. That is my sayings vers 20. see the Note chap. 3 21 keep them in the midst of thine heart that is hide them deeply and surely in thy mind see the Note Psal 37.31 Vers 22. For they are life unto those that find them c. See the Notes chap. 3.2 18 22. and Psal 91.16 and health to all their flesh that is to their whole bodies namely because piety besides that it brings the blessing of God upon men in every regard doth also keep men from all excesse and lusts of uncleannesse and violent passions which do usually bring upon men many and many diseases But see the Note chap. 3.8 Vers 23. Keep thy heart with all diligence c. It is in the Original above all keeping that is with more diligence then is used for the keeping preserving of any thing else even as men are more carefull to safeguard their hearts then any part of the body besides for out of it are the issues of life that is as the heart in the body is the fountain of all naturall life so is the mind and will the heart here intended the spring of spirituall life thence all our actions both good and bad do proceed Matth. 12.35 15.19 Unlesse the heart be pure all conformity to the word in the outward man is but mere hypocrisy nor will there be any constant stability in it Vers 24. Put away from thee a froward mouth and perverse lips put far from thee To wit with loathing detestation But doubtlesse as the foregoing verse speaks of keeping our own hearts so this is meant of ordering our own lips because as the outward parts receive defilement from the heart so they also reflect defilement upon it therefore in the next place charge is given concerning them And because next to the keeping of the heart the keeping of the tongue is both most difficult and most necessary therefore of the outward parts this is first mentioned Vers 25. Let thine eyes look right on c. That is Let them look constantly to that only which is just right let thine eye-lids look straight before thee that is to that straightnesse of way which God hath prescribed thee he mentions the eye-lids to intimate that they are given us of God as a covering for the eyes to guard them from looking after any thing that is evil or Look diligently to the end thou propoundest to thy self or Doe nothing rashly and unadvisedly but mind what thou doest as men are wont to observe the way wherein they are going consider seriously of every thing thou meanest to undertake before thou undertakest it I know that some understand these words more particularly 1. of taking care that we look modestly avoid all vain roving wandring of our eyes 2. that we should mind our own businesse not look after those things which belong not to us But the more generall Expositions before mentioned are the best And to the same purpose is that which follows in the next verse Vers 26. Ponder the path of thy feet c. That is Weigh well consider seriously with thy self whether that you intend to doe be just right according to the direction of Gods word and let all thy waies be established to wit by this means as if he had said and so shall all thy waies be established that is so shall all thy waies succeed prosperously or rather so shalt thou be sure to goe on constantly in the right way and accordingly some translate this last clause and all thy waies shall be ordered aright CHAP. V. Vers 2. THat thou maiest regard discretion c. To wit that spirituall policy whereby men are enabled to order their way circumspectly and to avoid the snares whereinto others fall see the Note chap. 1.4 and that thy lips may keep knowledge that is that thou maiest be able upon all occasions to speak wisely both for the resisting of temptations in other waies and as opportunity is given even for the instructing of others also Vers 3. For the lips of a strange woman c. See the Note chap. 2.16 It is as if he had said Therefore do I call upon thee so carefully to attend unto my words or Therefore is it fit that thy lips should keep knowledge that amongst other things thou maiest be able to avoid repell the flatteries of a harlot whose lips drop as an honey-comb are full of sweet words which without any pressing do plentifully flow from her and her mouth is smoother then oyl that is her words are soft and gentle and have no harshnesse in them Vers 4. But her end is bitter as wormwood sharp as a two-edged sword To wit in regard of the bitter terrours of conscience and the death and destruction which do usually at last fall upon those that are insnared with her flatteries The first clause her end is bitter as wormwood may be principally meant of the terrours of conscience which at last are wont to surprize those that defile themselves with harlots as in opposition to the first clause of the foregoing verse the lips of a strange woman drop as an honey-combe then the next clause sharp as a two-edged sword may be meant principally of the death and destruction which such uncleannesse brings men to as in opposition to the last clause of the foregoing verse her mouth is smoother then oyl And besides these words may be spoken as in allusion to the effects of honey eaten that look as honey when men eat much of it doth
satisfy his brutish desires upon another mans wife which is expressed in the following words he that doth it destroyeth his own soul Vers 33. A wound dishonour shall he get By his getting a wound here may be meant that he should be wounded in his name credit so much was haply implyed by adding the word dishonour to explain the other A wound and dishonour shall he get or else thereby may be meant the punishments inflicted on him by the magistrate or the wounds given him by the womans enraged husband which may seem most probable because of the following words Vers 34. For jealousie is the rage of a man c. That is It is that which above all things enrageth a man though an effeminate person may bear he that hath any true manhood in him cannot bear it therefore he will not spare in the day of vengeance that is he will not spare him his life or he will not afford him the least mercy whenever he gets opportunity to take vengeance on him for herein Solomon shews what was usually done not what might lawfully be done seeing God did never allow private revenge no not in this case Yet the words may be also understood of the enraged husbands prosecuting the adulterer to death before the civil magistrate and not suffering himself to be stopped by any mediation of friends or by any gifts that came to be profered him as is expressed in the following verse CHAP. VII Vers 1. MY son keep my words and lay up my commandements with thee See the Notes chap. 2.1 and 3.1 2. and Psal 119.11 Vers 2. Keep my commandements and live and my law as the apple of thine eye That is with all possible diligence as esteeming it of all things most dear to thee most necessary for thee and as charily avoiding the least sin forbidden by the law as men are watchfull to keep the least mote out of their eyes Vers 3. Bind them upon thy fingers c. That is think continually of them let them be alwaies in your eye and mind as are those things which men use to wear as memorials upon their fingers see the Note Exod. 13.9 that you may by continuall meditation on them be so expert in them that you may have them upon all occasions as we use to say at your fingers ends And if that were truly so which some say that in those daies they used to have the names or pictures of those they loved most dearly engraven upon their rings whereto there may seem to be an allusion in that Jer. 22.24 As I live saith the Lord though Coniah the son of Iehoiakim king of Iudah were the signet upon my right hand yet would I pluck thee thence Solomon might also with respect hereto use this expression for which and for the following clause write them upon the table of thine heart see the Note ch 3.3 Vers 4. Say unto wisdome Thou art my sister and call understanding thy kinswoman That is Love her as thy sister be familiarly acquainted with her as with thy kinswoman It may seem all one in effect as if he had said Since young men will have their Loves their Ladies Mistresses let me commend a Love to thee my son that is wisdome There is none more honourable rich affable beautifull lovely then she is and therefore in stead of those wantons that foolish youngsters hunt after to their own ruine do thou set thy heart upon wisdome and so thy love shall be a pure and chast love such as may be between a brother and sister Say unto wisdome Thou art my sister c. Some Expositours conceive that in reference to this place Christ used those words Matth. 12.50 Whosoever shall doe the will of my father which is in heaven the same is my brother and sister and mother Vers 6. For at the window of my house I looked through my casement To wit that I might the more clearly see what was done in the streets Whether this were really done by Solomon as is here related or whether he only propounds it in the way of a parable is not evident from any thing in the Text neither is it indeed much materiall Vers 9. In the twilight in the evening in the black and dark night That is when it began to be black and dark the usuall time when such youngsters are wont to frequent such lewd places because then they hope that they shall not be seen Vers 10. And behold there met him a woman with the attire of an harlot Some Expositours understand this of such an attire as was peculiar proper to harlots and whereby they were distinguished known from other women But though this were usuall amongst other nations see the Note Gen. 38.15 yet I conceive it was not so amongst the Israelites where none were allowed to be open professed whores And therefore the meaning of the words I take to be only this that the woman that met him was dressed in a wanton whorish attire as haply with crisped hair naked breasts an attire fit to entice men to uncleannesse and which none therefore but harlots would wear Vers 11. She is loud and stubborn her feet abide not in her house By her loudnesse may be meant in generall that she is ordinarily bold free in talking and that her tongue will be heard above all whereever she comes but yet I conceive it is principally meant of her brawling with her husband agreeable whereto is that which is next added She is loud and stubborn that is froward and rebellious against God her husband and that this is the rather expressed to shew that when wives are once disquiet with their own husbands and despise them and rebell against them there is no little danger of their being unfaithfull to them and becoming unclean with other men Vers 12. Now she is without now in the streets By being without may be meant either her being any way from home as in the fields or in any other mens houses or in taverns and other drinking-houses c. or else her standing or sitting without at her door as if he had said One while she is sitting without at her door another while she is gadding up down in the streets c. Vers 14. I have peace-offerings with me this day I have paid my vows See the Note Levit. 7.15 Some conceive that the harlot doth here tell the young man of her peace-offerings her vows which was an extraordinary act of piety a voluntary gift not enjoyned therefore usually offered only by those that were devout above others thereby to pretend piety devotion that either 1. because this might draw him on to the sin wherein she desired to inveigle him by hinting to him that as long as they were mindfull to make their peace with God by performing the duties of his worship service though they did a little transgresse in their mutuall solacing
stately eloquent way of speaking which they say becometh not a fool because when he speaketh so he speaketh not like himself no more then a prince doth as it followeth in the next clause when he tells lies But the most and best of Expositours do by excellent speech understand any grave speech discourse or counsell concerning high and weighty excellent things as namely concerning matters of great importance tending to the welfare of common-wealths which becometh not a fool because the vanity and weaknesse of such a mans mind the great importance of such affairs do not suit well together it becomes grave learned men to give their judgement in such things whose worth and renown will adde weight to their words or else concerning the holy things of God Christ and his Church as faith and repentance c. the reproving of vice and commending of any thing that is good which becomes not an ignorant wicked sot that understands not nor practiseth what he saith Vers 8. A gift is as a precious stone in the eyes of him that hath it c. That is it is most acceptable to him to whom it is given even as precious stones which men are wont earnestly to desire highly to esteem or rather it is so in the eyes of him that hath it to give Rich men that have gifts to give look upon them as effectuall alluring baits like a precious stone that draweth the eyes of beholders to it they think to doe what they please with their gifts whithersoever it turneth it prospereth that is it prevails for the most part with any man to whom it is given it will make him that receives it to understand the mind of the giver and to doe whatever he desires of him Vers 9. He that covereth a transgression c. That is any fault which a man hath committed or any injury done whether by word or deed against himself or others see the Note chap. 10.12 seeketh or procureth love that is he gaineth or preserveth the love of the man whose transgression he so covereth and by so doing he takes also the best way to make peace and to preserve friendship amongst others but he that repeateth a matter that is that reports abroad the faults men have committed or upbraids them with former injuries or being to make peace between party and party rips up old offences separateth very friends that is he makes his best friends weary of him yâ—a to become his enemies or he makes divisions betwixt the most intimate friends see the Note chap. 16.28 Vers 11. An evil man seeketh only rebellion c. That is A carnall man in all that he doeth sins against God so that his whole life is one continued course of rebellion against him yea he delights in nothing so much as that even when he doeth any thing that is evil it is not so much any outward temptation of pleasure or profit that draweth him thereto as his own perverse inclination to rebell against Gods commands which therefore he many times doth when there is no outward bait of any advantage to himself that may tempt him to it Or it may be understood with reference to men to wit that a wicked man minds nothing so much as that he may carry himself stubbornly rebelliously against those that either by words or stripes seek to reclaim him from his evil waies Therefore a cruell messenger shall be sent against him to wit either from God or man see the Note chap. 16.14 And by this cruell messenger may be meant an accusing torturing conscience or death or the devil to whom God gives over wicked men as the just executioner of his wrath But I conceive it best to understand it generally of all punishments sent from God and all executioners of vengeance imployed by the civill magistrate Vers 12 Let a bear robbed of her whelps meet a man rather then a fool in his folly That is in the extremity of his wickednesse rage And the reason is because a bear may be resisted and shunned but there will be no withstanding or avoiding the rage of such a fool and because by such an one men may be not only bereaved of their lives but also of their good name their estate which should be the livelyhood of their children after them Vers 14. The beginning of strife is as when one letteth out water c. That is strife is easily begun as it is an easie matter to make some little passage through a bank to let out waters but contention being once begun will soon grow more and more violent so that it will be within a while almost impossible to make up the breach but it will proceed haply to the utter ruine of families kingdomes even as waters so let out through a bank are wont quickly to make such a breach greater and greater and so to carry away all that stands in their way with unresistable violence nor can the breach be made up again almost by any means Therefore leave off contention before it be medled with that is doe not any thing that is likely to be an occasion of strife or though another man gives occasion of strife yet forbear Vers 16. Wherefore is there a price in the hand of a fool to get wisdome seeing he hath no heart to it That is say some Expositours seeing he is not capable of being taught wisdome or rather seeing he hath no mind or desire to be wise or good It is therefore all one in effect as if he had said that he is unworthy of riches that will not make use of them to get wisdome or that such a mans riches are to no purpose because he knoweth not how to imploy them for his own good but rather is usually the worse for them Vers 17. A friend c. That is A true friend whose friendship is grounded upon unchangeable things the vertue and piety of those whom he makes his friends loveth at all times to wit in adversity as well as in prosperity for that this is chiefly meant the following clause sheweth and a brother is born for adversityâ— that is a brother or near kinsman is by the bond of nature engaged to help his brother in adversity So that the meaning of the Proverb is clearly this that they only shew themselves true friends brothers that manifest themselves to be such in the hour of distresse trouble Yet some conceive that the second clause concerning brothers is added to shew that therefore the man that sheweth himself loving to his friend in adversity doth herein carry himself as a brother ought so to be esteemed Vers 18. A man void of understanding striketh hands and becometh surety in the presence of his friend That is rashly at the very first sight presence of his friend in a manner before he desires him to doe it without ever looking into the businesse or considering the danger that is in it or in
be rich see the Note chap. 20.21 or of those that rashly doe what ever comes into their minds without any counsell or deliberation about it must needs bring them to poverty Vers 6. The getting of treasures by a lying tongue is a vanity tossed to and fro c. That is Treasures gotten by a lying tongue are a vain thing they no way do good either to them or theirs nor ever continue with them but are like dust or chaff or smoke that is scattered by the wind this way and that till it be brought to nothing see the Notes chap. 10.2 and 13.11 of them that seek death to wit both temporall and eternall Vers 7. The robbery of the wicked shall destroy them c. It is in the Hebrew shall saw them or dwell with them whereby is meant that their punishments should be both terrible and continuall terrible not only because of the severity of Gods judgements but also because terrours of conscience should as it were saw and tear and grate their spirits and continuall because though their wealth gotten by robbery continued not with them yet the guilt punishment of their sin should keep fast hold of them and abide with them because they refuse to doe judgement to wit in the seat of justice and if this be taken so then the robbery of the wicked in the foregoing clause is the oppression of unjust judges who are indeed the great robbers or because they will not doe that which is just and right they sin not therein through ignorance and infirmity but wittingly and willingly and being reproved they will not give it over Vers 8. The way of man is froward c. That is The way of man in his naturall estate being left unto himself is crooked sinfull see the Notes chap. 3.32 2 Sam. 22.27 and Job 5.13 and strange that is contrary to all right reason and no way agreeable to the word of God strange from what it was in the state of innocency or what it should be Or it may be said to be strange because in chusing such waies men chuse darknesse rather then light and death rather then life eternall Vers 9. It is better to dwell in a corner of the house-top c. That is It is better to sit moping all alone upon the top of an house see the Note Deut. 22.8 where a man must needs be exposed to all injuries of the weather heat and cold wind and rain thunder and lightening yea upon the battlements there or to be penned up in some narrow corner there so that he can no way stir to avoid the inconveniencies above-said then with a brawling woman in a wide house or as it is in the Hebrew a house of society that is in a fair goodly house and where there is a great deal of company to wit because though that be comfortable in it self yet it is to such a woman an occasion of the more brawling So that Solomons aim herein might be to shew that a brawling wife doth so overturn the end of marriage that whereas God said at first It is not good for man to be alone Gen. 2.18 yet indeed it is better for a man to live alone then to have such a wife Yea and some conceive that hereby also is implyed that though a man gets a wife that brings him a stately house and land for her portion or such an estate as that thereby he is enabled to live in a fair and spacious house yet he had better be without it if she proves a brawling and contentious woman Vers 10. The soul of the wicked desireth evil c. That is he sinneth not ignorantly and through infirmity but wittingly and advisedly all his delight desire is to doe evil Now if we thus understand this clause then the meaning of the next clause may be this his neighbour findeth no favour in his eyes that is though his acquaintance and friends disswade him from his wicked courses he will not mind or regard them but will rather mischief them then be hindered by them But I rather conceive that the first clause is to be understood of the wicked mans desiring to doe mischief And so I take the drift of the whole Proverb to be this that the wicked man is out of envy or malice wholly and only bent to desire the hurt of men or to endeavour to doe mischief to men insomuch that he will not shew any mercy or kindnesse to his nearest friends and acquaintances when they stand in need of it or that he is so set upon mischief that he will not spare his nearest relations or that his neighbour though he carrieth himself never so kindly or friendly to him shall yet find no favour in his eyes Vers 11. When the scorner is punished the simple is made wise c. See the Note chap. 19.25 Vers 12. The righteous man wisely considereth the house of the wicked c. This may be understood many severall waies As 1. that he considereth in what danger the wicked man is together with his family and posterity how he may reclaim them from their evil waies and then the next clause but God overthroweth the wicked for their wickednesse implyeth that all the endeavours of the righteous man to reclaim them doe no good and that therefore God at last doth utterly destroy them Or 2. that he marks and observes their horrible wickednesse and how many are corrupted thereby and so is carefull to keep himself from being defiled by them or having any communion with them but then the wicked that mind no such thing but run on desperately in their wicked waies God doth overthrow Or 3. that observing how exceedingly they prosper he considers why this should be and concluding that hereby God hardens them in their sins that they have their portion in this life and that surely God will destroy them c. this keeps him from being offended and the wicked indeed are at length destroyed according to his expectation Or 4. that he observes and seriously layes to heart the fearfull judgements that God at last brings upon the families of the wicked and thereby becomes very carefull to avoid their wicked waies and thus the judgements upon wicked men doe much good to the righteous whilest the wicked themselves reap no good by them and so are at last utterly destroyed Vers 14. A gift in secret pacifyeth anger c. That is say some it cools the zeal of a judge when he is severely bent to cut off an offender or generally it appeaseth the anger of those that were before highly offended and that because as gifts are very pleasing to men so they also testify the submission of the party that gives them and being closely given that takes away the shame of open receiving Some apply this also to alms given secretly so that a mans left hand knoweth not what his right hand doeth Matth. 6.3 that they tend to the appeasing of Gods
such an one if once she be married will quickly shew what metall she is made of her husband must doe what-ever she will have him an insufferable burden she will be to all his relations especially if once her husband begin to hate her to deal any way roughly with her for then she will grow intolerable and will raise endlesse and unquenchable quarrels troubles amongst them As for the last of these insufferable evils mentioned in the following words and an handmaid that is heir to her mistresse though thereby might be meant a maid-servant that is by her mistresse appointed after her death to inherit her goods for such indeed are many times insolent enough yet because she is mentioned in the last place as the most insufferable of all the four it is more probably thought that the wise man intends hereby either a hand-maid that is taken into her mistresses place her mistress being cast out of doors or at least neglected disregarded for such a one doth commonly grow so insolent injurious that neither children nor servants nor at last the husband himself are able to abide her or rather a hand-maid that after her mistresses death is married to her master so comes to possesse all that before her mistresse did enjoy that because children servants will scorn to be brought into subjection to such an one besides such wives raised so suddenly from a servile condition are usually wont to swell and grow proud nor are any commonly more costly more turbulent and imperious then they are Vers 24. There be four things which are little upon the earth but they are exceeding wise The drift of this passage may be not only to set forth the wonderfull power wisdome of God in the strange acts of wisdome that are done by these little creatures but also to teach us by them 1. that we ought not to be proud of our wisdome knowledge since even in many things of this nature we may find our selves out-stripped by the meanest of the creatures 2. that bodily strength tends not so much to the prospering of endeavours as wisdome doth and that therefore those that are weak ought not to be despised by others nor to be discouraged in themselves or under a pretence of feeblenesse to neglect any businesse that belongs to them Vers 25. The ants are a people not strong yet they prepare their meat in the summer In these creatures we are taught diligence and providence and that especially with respect to those things that concern life eternall But see the Note chap. 6.6 Vers 26. The conies are but a feeble folk yet make they their houses in the rocks In these we are taught 1. that the hardest things may be effected by constant labour 2. that wisdome should teach us as to provide betimes an habitation for our selves especially in heaven against the time we must leave the world so also to provide for the safety of our selves children to secure our selves as far as we are able against all wrong and injury that especially by making the Lord our rock of refuge Vers 27. The locusts have no king yet goe they forth all of them by bands To wit some going one way some another like so many severall squadrons or bands of an army And hereby men are taught that needfull and good things ought to be done though they be not enjoyned by authority that concord unanimity amongst men yea the association combination of men in lawfull things is very usefull and commendable Vers 28. The spider taketh hold with her hands c. To wit on the thrid she hath spun therewith she weaves her web builds her house and is in kings palaces which is noted to shew the art industry of this little creature in that she builds her house spreads her nets even in kings palaces though their rooms be often high lofty yet she makes a shift to get up to those roofs battlements there takes up her dwelling though their palaces are much frequented often swept cleansed yet will she find a time to build her house there And hereby men are taught either 1. not to shrink from doing what belongs to them to doe for fear of the greatest or 2. not to be discouraged with the difficulty of any undertaking that because by art industry any enterprize may be effected though never so many obstacles lye in the way or 3. to know that the meanest men may by diligence worthy enterprizes attain to highest places of honour according to that chap. 22.29 Seest thou a man diligent in his businesse he shall stand before kings c. Vers 29. There be three things which goe well yea four are comely in going These patterns of comelinesse in going are propounded to teach all sorts of people to walk orderly decently according as is seemly for men in their places that their deportment of themselves be with all gravity and comelinesse and that especially in regard of magnanimity as the following instances do import even that men should not dishonour themselves with any base cowardise but proceed on constantly couragiously in every enterprize they undertake But yet I conceive that this is principally propounded with respect to magistrates because the following instances do most fitly resemble them as we may see in the first mentioned vers 31. which is the lion that is usually tearmed the king of beasts and so in the rest Vers 31. A grey-hound c. Or rather A horse as it is in the margin of our Bibles for indeed there is no such statelinesse in the going of a grey-hound It is in the Hebrew girt in the loins which imports strength and agility and this agreeth to the horse as well as to the grey-hound But besides the warlike horse is fitter to be propounded as a pattern to men in high place with respect to whom especially as I have noted in the foregoing verse these examples of courage and statelinesse in the creatures are propounded And therefore likewise the next mentioned is an he-goat also that useth to goe stately before the flock leading them in the hardest and most troublesome waies and then in the close he addeth and a king against whom there is no rising up that is with whom none must compare for the statelinesse and majesty of his gate or rather a mighty and magnanimous king prosperous in his reign of uncontrollable power and against whom none have risen nor dare rise up therefore he goeth with the more state and courage Vers 32. If thou hast done foolishly in lifting up thy self c. That is If thou hast foolishly upon any occasion lifted up thy heart with pride or if through the lifting up of thy heart with pride thou hast any way behaved thy self foolishly or by any proud or contemptuous carriage of thy self or breaking forth in anger against others
for the handsome comely attire wherewith through her care he is alwaies cloathed or 3. that he is observed much spoken of for his happinesse in regard of the high praises that are every where given of his wife Vers 24. She maketh fine linnen selleth it delivereth girdles unto the merchant To wit girdles curiously wrought for otherwise the merchant would not buy them to carry them into forreign countries And under this one particular all other curious ornaments of the like nature are comprehended See Isa 3.24 Vers 25. Strength honour are her cloathing c. That is In her life and outward behaviour she manifests her self to be strong honourable And by her strength may be meant that magnanimity whereby she was enabled chearfully to undergoe all the labour and diligence that belonged to her place and imployments or more generally that strong measure of grace whereby she was established and confirmed in all wel-doing and enabled to doe more and greater things then others in the waies of vertue and piety And by her honour that glory and fame and good report which thereby she hath attained or that grace and vertue which is an honour to her or that vertuous and sweet carriage of her self with all gravity meeknesse modesty and sobriety which is comely and honourable in the eyes of those that behold it So the drift of these words is to shew that though she is cloathed with silk and purple as was before said ver 22. yet she doth not set her affection on such outward bravery as vain and foolish women do only delight in but she hath other ornaments to wit these wherewith she is inwardly adorned wherein she chiefly delights and which are a greater glory to her then any outward decking can possibly be And she shall rejoyce in time to come that is say some in her old age because she may then take her rest and live comfortably upon that which by her industry she had gotten in her younger years or at the hour of her death because she hath the testimony of her own conscience that she hath not mis-spent her time but hath in her place laboured to discharge a good conscience in every regard and hath by her industry gotten a good estate to leave behind her for her children But I conceive that the words must be taken more generally that whatever happens in time to come whether it be sicknesse or death or any great losses or any other calamity whatsoever she is not sollicitous nor troubled but lives comfortably she is not like those women that having vainly wasted their estates and mis-spent their time do weep mourn when such changes come upon them for whatever befals her for the reasons before-mentioned the store she hath laid up before-hand and the testimony of a good conscience she enjoyeth much peace and chearfulnesse of spirit Vers 26. She openeth her mouth with wisdome c. As if we should say She is not a woman talkative and given to much tatling as too many women are but when she doth open her mouth to speak she doth it with much wisdome her usuall discourse is concerning matters of true wisdome as when she is catechising and instructing her family and so likewise at other times being still ready upon all occasions to teach them not only the precepts of providence and good huswifery but also the mysteries of religion and godlinesse Yea of whatever it be she speaks she is wont alwaies to speak advisedly discreetly graciously and the law of kindnesse is in her lips that is say some Expositours shâ— is ever speaking of shewing kindnesse and stirring up others thereunto the law that is the doctrine of kindnesse and the manner how men should be kind is still in her mouth But I rather conceive the meaning of this last clause to be that she alwaies speaks lovingly and kindly to all with whom she converseth her husband children servants and others she is not harsh pettish and froward in her language as many women usually are And the reason why this is set down by this kind of expression and the law of kindnesse is in her lips may be either 1. because in so speaking she followeth the directions of the word law of God or 2. because she layeth a law as it were upon her self thus alwaies to speak unlesse there be very just cause to the contrary or 3. because kindnesse doth lay it as it were a law upon her thus to speak and she obeyeth it or 4. because this her kind speaking carrieth the force of a law or command to make her husband and others ready to doe in a manner whatever she would have them Vers 27. She looketh well to the waies of her household c. To wit whether they do well and diligently dispatch their household-affairs and whether they behave themselves in all things as becomes Gods people Vers 28. Her children arise up and call her blessed c. That is they goe forth in publick there they commend her to wit by their commendable carriage of themselves or being stirred up by the observation of those many good things for which she hath been here commended they cannot contain themselves but do carefully addresse themselves to sound forth her praise And indeed this I conceive is the true meaning of this expression Her children arise up and call her blessed For because when men that are sitting would undertake to doe any thing they must rise up to doe it therefore mens buckling themselves to doe any thing is usually expressed in the Scripture by this phrase of rising up see Gen. 37.35 Exod. 2.17 and Jos 18.4 I know that many Expositours do otherwise judge of those words Her children rise up c. as namely that hereby is intended that when her children grow up in age bodily stature wisdome and understanding or that when they rise to honour and preferment by means of the good education which she hath given them then they highly commend her both living and dead or else that they rise up by way of reverence and respect when they speak of her or to her But because the following words seem plainly to imply that her husband also doeth the same Her husband also to wit riseth up and he praiseth her and it cannot be properly said that the husband riseth up according to these later senses that are given of this phrase therefore I take the former expositions to be far the best However observable it is who they are that are here particularly said to have praised her to wit her husband and children Because they have reaped most good by her and because they have been most conversant with her in regard that she is one that keeps much within doors and there her businesse chiefly lyes therefore their praises were most to be regarded Vers 29. Many daughters have done vertuously but thou excellest them all This is the commendation given her by her husband and
because they are all extreamly vain and therefore altogether ineffectuall to make a man happy which is laid down in this Proposition Vanity of vanities saith the Preacher vanity of vanities all is vanity that is they are all most vain vanity it self in the abstract yea extream vanity for thus the superlative degree in the Hebrew is usually expressed as where the basest of servants is called a servant of servants Gen. 9.25 and the highest heaven the heaven of heavens 1 King 8.27 and the most excellent Song The Song of Songs Cant. 1.1 c. Now all the creatures though very good in themselves and in their kind are said to be thus extreamly vain either comparatively in regard of God or else in order unto happinesse in that neither the possession nor fruition of them can ever make men truly blessed and that because 1. there is no stability nor permanency in them they are subject to change and corruption if those that seek after them do obtain them they cannot long enjoy them 2. they can never yield full satisfaction to the souls of those that do enjoy them and in that regard may well be deemed empty worthlesse things imperfect and from which no solid profit can be gotten and 3. they are deceitfull and lying vanities they seem to promise much content and happinesse to men but are so farre from yielding them that content and good which they expect from them that often they bring upon them much grief and trouble yea are the occasion of their eternall destruction And this truth concerning the vanity of all earthly things is here repeated again and again not only to imply the unquestionable certainty and the great importance of it but also because men are prone naturally to dote so exceedingly on the things here below and are so hardly wonne either to beleeve or to mind the vanity of them and because Solomon being upon his repentance wondrously affected with this truth was the more earnest to presse it upon others and to take them off from resting in any thing but in God only Vers 3. What profit hath a man of all his labour which he taketh under the sun That is here below or under the heaven Only the Sun is mentioned 1. Because it is by the light of the sunne principally that we are inabled to follow our labours as the Psalmist saith Psal 104.22 23 The sun ariseth man goeth forth unto his work and to his labour untill the evening and comfortaby to enjoy the fruit of our labours Chap. 11.7 And secondly Because it is of all the heavenly lights the most conspleuous and best knowne and seemes to be in the eye of common people the highest of all visible things And the meaning of this question here propounded is that when men have toyled and moyled themselves for any worldly thing they get nothing thereby which truly deserves the name of profit that they have their labour for their paines or that they weary themselves for very vanity as the Prophet speakes Hab. 2.13 All worldly things being no better as was said in the foregoing verse It is true indeed that in regard of worldly advantages as Solomon himselfe tells us elswhere Pro. 14.23 In all labour there is profit But now because all such profit is wholy unprofitable in order unto happinesse which is the only thing worth the minding in regard amongst other reasons they do a man no good after he is dead and dye all men must as it followeth in the next verse One generation passeth away and another cometh neither can they quiet and satisfie the soules of men whilst they do enjoy them therefore Solomon concludes that there is no true profit to be gotten by them When men labour for those things that are above the Sunne to wit the favour of God and life eternall in Gods kingdome of glory there 's true profit to be gotten thereby But it is not so in that labour which is spent about worldly things Verse 4. One generation passeth away and another generation cometh c. Some conceive that Solomon in these words begins to prove that which in the sequel of the Chapter is more fully expressed to wit that all the labour of mens minds in the study of naturall things is vanity and can never make a man happy and that because by reason of the brevity of mans life first it is but a very small measure of knowledge in these things that any man can attaine and secondly that knowledge which he doth attaine must within a while perish together with himselfe But the drift of these words is rather to shew either that as all other things are meere vanity so is man also in that he is mortal yea is alwayes flitting and passing away and thereupon also in continuall feare and danger of death or else that all earthly things and all mens labour about them must needs be vanity because let a man get never so much of these things being mortall he cannot hope long to enjoy them Neither can any earthly thing lengthen out a mans dayes beyond one generation and consequently eternity being the inseparable adjunct of happinesse it is not possible that such things should make any man happy But why is that next clause added But the earth abideth for ever that is till the end of all things as long as the world continueth I answer It is added the more to set forth the vanity of man in regard of his mortality by shewing that man is so farre from being made happy by any of his enjoyments here in this world that his condition here is worse and more vaine then is the condition of other creatures that were made for his use he is more vaine then the earth that he treads upon which is as the stage whereon every man in his generation acteth his part and then passeth away never to be seen again whilst that continueth still unto the end of the world yea he is more vain then those creatures that seeme most inconstant as is shown in the three following verses Vers 5. The Sun also ariseth and the Sun goeth down and hasteth to the place where he arose It is in the original and panteth to the place where he arose that is it maketh hast as if it panted with running See the Notes Psalm 19.5 6. The opinions of Expositors concerning Solomons aim in adding this which he saith here concerning the Sun as likewise that which followeth in the two next verses concerning the Wind and the Rivers do somewhat differ 1. Some conceive that Solomon mentions these things onely as pictures and resemblances which do represent and set forth unto men the changeableness of their own condition to wit that look as these things have their continuall revolutions and are ever in continuall motion so is it with men and their affairs or particularly that the getting of wisdome makes men labour and toyl continually and so to be in as restless a condition as the Sun
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
that thou thy self hast cursed others That is reproached and spoken evil of others And therefore as thou wouldst have others to bear with thine infirmities so resolve thou to bear with the infirmities of others Vers 23. All this have I proved by wisdome c. Solomons drift in this and the following verse is from his own proof and experience first to assert the certainty of those precepts he had hitherto given for the remedying of those vanities as much as may be whereto men are subject here in this world and particularly of that which he had said concerning the singular protection which wisdom affords to men against their own corruptions the dangers ensuing thereupon and Secondly to set forth the difficulty of attaining this wisdom thereby to teach men not to be over ready to think upon some progresse they have made in their endeavours after wisdome and knowledge that they know as much as is to be known that because the more they know the more they will discover their want of knowledge and yet withall to content themselves with such a measure of knowledge as is attainable in this life and not to aspire after the knowledge of those things that are above their reach All this have I proved by wisdome that is by means of that wisdome which God was pleased in an extraordinary measure to confer upon me and wherein I laboured by all possible means dayly to grow and increase I did experimentally find the truth of all that which I have hitherto taught either concerning the vanity of all things here below or concerning the means prescribed whereby men may come to live with as much comfort and content as is attainable in the midst of so much vanity or particularly concerning the great advantage which true wisdom yields to men in this And yet withall he addes that after all his endeavours he came far short of that degree of wisdom which he sought to attain as is expressed in the following words I said I will be wise that is I fully determined with my self to use all means that I might atttain to perfection of wisdome and perswaded my self that by those endeavours of mine I should attain it but it was far from me that is I was still far from attaining that perfection of wisdome which I laboured for I found it still far above my reach and that because the more he searched into Gods works of creation and providence the more unsearchable depths he found therein the more knowledge he attained the clearer discovery he still made of his own wants herein and after the diligence he used in tracing all the severall wayes which men take for the attaining of true happinesse he found himself still far from attaining that wisdome thereby which he sought for Vers 24. That which is far off and exceeding deep who can find it out As if he had said As men cannot discern those things that are very far distant from them nor dive into those things that are exceeding deep so neither can they fully comprehend the works of God and the reason thereof and that because they are so exceeding mysterious and profound and so far beyond the reach of the eye of mans reason And therefore no marvel it is though wisdome be so hard to be attained Vers 25. I applyed mine heart to know c. In the Hebrew it is I and mine heart compassed to know and to search and to seek out wisdome But the meaning is this that though he found wisdome so hard to be attained yet this did not discourage him but rather made him more eager in the pursuite of it in so much that he did seriously and with all possible diligence turn himself every way and made curious search into every thing wherein any knowledge was to be gotten leaving no means unattempted whereby he might hope to attain the wisdome he sought for and the reason of things that is the nature and causes of things why things are thus and thus and why men did that which he observed they did that weighing diligently the true principles and causes of all things and comparing them with others he might be able to give a clear and distinct judgement concerning all things whatsoever and to know the wickednesse of folly even of foolishnesse and madnesse that is the exceeding wickednesse folly and madnesse that is in the wayes of ungodly men And observable it is that first he buckled himself to search out wisdome and then afterwards to discover the folly of wickednesse that so the first might be an Antidote against the second But see the Notes Chap. 1.13 17. Some conceive that Solomons drift in this verse is to shew that having found the reason of Gods works to be above his reach he addressed himself in the next place to observe the ordinary passages of mens lives But I rather conceive that Solomon intending in the following verses to set forth some other vanities observed by him besides those formerly mentioned in this book he premiseth by way of introduction thereunto that which he saith here concerning the diligent search that he had made after knowledge in the exact discovery both of good and evil Vers 26. And I find more bitter then death the woman whose heart is snares and nets c. That is the harlot or whorish woman whose heart is said to be snares and nets because her heart is continually intent upon the designe of intangling mens affections and is alwayes full of manifold cunning frauds and devices whereby to deceive insnare and destroy men and her hands as bands because by her wanton dalliances her cogging gifts and lascivious embraces she binds those to her whom she hath once insnared and holds them in bondage as her slaves triumphing and insulting over them at her pleasure Now this woman Solomon saith he had found more bitter then death because though she seemes in her words and outward carriage to be sweeter then honey and softer then oile yet indeed in regard of the miseries she brings upon men she is more bitter then death and it were better for a man to dye then to be intangled by her see the Notes Pro. 5.3 4. even in regard of the miseries she brings upon a man in this life the terrors of his conscience the ruining of his estate the scorn and reproach he endures the rotting and consuming of his body by noysome and filthy diseases he is in a worse condition then that of men that dye by an ordinary death But then besides whereas death doth only deprive men of this bodily and momentany life the harlot deprives men of life eternall and separates betwixt them and God whose favour is better then life Psal 63.3 Death in some wayes and cases may be an honour to men yea it may be so sanctified and sweetned as that it may be to men a most welcome and desirable mercy But a mans being overcome by a harlot can tend to nothing but misery shame and
their own hurt There is a time saith he wherein one man ruleth over another to his own hurt to wit not only because they grow the worse by their honour and the bolder in all kind of wickednesse but also because the wrath of God falls at last the more heavily upon them for the abuse of the power that God had put into their hands in their oppressions and tyranny and other wickednesse they have committed sometimes the people rise up against them and destroy them and sometimes God himselfe powres forth his judgements upon them Now the observation of this course of Gods Providence Solomon here mentions thereby to teach men with wisdome and meeknesse quietly and contentedly to submit thereto and to study to make good use of it Vers 10. And so I saw the wicked buried c. This place is very obscure in the Original and is accordingly translated severall wayes by Interpreters And hence it is that some understand the first clause only of the prosperous life and death of wicked men I saw them highly honoured in life and death who had come and gone from the place of the holy that is who had long peaceably enjoyed the power and honour of supream Magistracy or who being desperately wicked wretches had yet covered their wickednesse with a shew of religion coming and going frequently from the house of God And then the second clause they understand of the neglect and contempt of the godly and they were forgotten in the City where they had so done that is those that were truly godly and had really and sincerely done that which the other did only make a shew of were driven into corners at least they were slighted and no notice in a manner taken of them and so they were buried in forgetfulnesse And of this it is they say that Solomon passeth that censure this is also vanity to wit that wicked men and hypocrites should have so much honour done to them whilst the righteous live and dye in so great obscurity But according to our Translation the whole verse is to be understood of wicked Rulers thus And so I saw the wicked buried As if he had said Though I observed that the power which God suffered tyrants to exercise for the oppression of others tended at last to their own hurt as was said in the foregoing verse yet withall I saw that many times they have lived in high esteeme to the last dying peaceably and being buried honourably with great pomp and solemnity with funerall Orations statues and monuments erected for them Who had come and gone from the place of the holy that is who had all their lives time with great state and majesty in the sight of the people come and gone from the royall throne or seate of judicature which is the seate of the holy God see the Notes Deut. 1.17 2 Chron. 19.6 Psal 82.1 The expression here used is much like that which we often meet with in the Scripture of the Magistrates going in and out before the people Numb 27.17 and is used to imply that they lived and dyed peaceably in the place of Magistracy as likewise the great state wherein they had lived amongst the people And then for the following words And they were forgotten in the City where they had so done Some take them to be added for the further setting forth of their seeming happinesse in that there was after their death no talke of their wickednesse in the place where they acted so much villany so that not only in life and death but even after death also they seemed to be happy But I rather take this to be added by way of discovering the vanity of their prosperous estate in that though they lived and dyed in peace and honour and with a shew of great applause yet within a while they were forgotten they lived like Gods but they dyed like men yea indeed as they had lived like beasts so being laid in their graves they were forgotten like beasts those that before flattered them being then silent if not exclaiming against them and so their name and memory rotted together with their dead carcases And accordingly Solomon closeth what he had here said of these wicked tyrannicall Rulers with this censure this is also vanity to wit to live in such pomp and power and honour and to be buried with such magnificent solemnity and yet within a while to be quite forgotten this being also no advantage to them in regard of their eternall condition because in the midst of all their pomp and glory amongst men the Lord abhorres them and the more they have flourished here the greater will their punishments be hereafter Vers 11. Because sentence against an evill work is not executed speedily therefore the heart of the sonnes of men is fully set in them to doe evill Hereby the reason is hinted why such wicked Governours and Tyrants as Solomon had now spoken of doe live and dye in their wickednesse and both in life and death are applauded amongst men it is because God doth usually forbeare wicked men a long time and it is the guise of all wicked men from hence to embolden themselves in their evill wayes Vers 12. Though a sinner doe evill an hundred times c. That is never so often see the Note Chap. 6.3 and so haply he commit the same sin never so often and his dayes be prolonged to wit through Gods forbearing to punish him which he abuseth to the afflicting of the righteous and consequently for that this is implyed the following words shew though a godly man suffer evill many and many times and his dayes be shortned yet surely I know as if he had said What ever dreaming sinners may vainly imagine yet this I know of a certainty that it shall be well with them that feare God which feare before him that is it shall be in the end well with them that feare God truly and sincerely God himselfe bearing them witnesse that seeth their hearts or that feare him meerly out of an awfull respect to his presence and all-seeing eye that avoyd evill and doe good not for feare of man or for feare of shame or punishment but sincerely out of respect to God and as desiring to approve themselves to him whose eye is upon them in all their wayes Vers 13. But it shall not be wâ— with the wicked c. In true judgement it is never well with wicked men because their very prosperity ripens their sinnes and fits them for judgement But that which Solomon intends here is that even in regard of his outward prosperity it shall not be alwayes well with the wicked he shall not alwayes escape the judgement of God will at last fall upon him and so in the end it shall not be well with him but on the contrary exceeding ill Neither shall he prolong his dayes to wit not alwayes nor according to his desire and expectation see the Note Psal 55.23 God in his wrath
out of his bed or at least rise up in his bed some way to ease himself and all the daughters of musick shall be brought low and the meaning is either 1. That old men are not affected with musick as not being able to discern and to judge of the distinction harmony of sounds as old Barzillai said of himself 2 Sam. 19.35 can I hear any more the voice of singing men and singing women and if we understand this clause so then by the daughters of musick are meant either the ears that delight in musick naturally as children delight in their parents which are said to be brought low because they grow deaf or at least lose much of their exquisite sense in judging of musick or else all kind of musick whether of voices or instruments which may be said to be brought low or abased because old men regard them not Or 2. That old men are not able to sing as formerly they have done And then by all the daughters of musick are meant all the natural organs and instruments of singing as the lips the teeth the wind pipe the lungs c. which are said to be brought low because they fail old men some being weak and some wanting as in an old untunable instrument Vers 5. Also when they shall be afraid of that which is high c. That is say some they shall go stooping downward as if they were afraid lest something on high should hit them But rather the meaning is that in old age men are afraid either first to goe up any high steep hills stairs or ladders because of the faintnesse and unweildâ—nesse of their bodies the stiffnesse of their joynts and the shortnesse of their breath or secondly to go or stand upon the top of any high places when young men are venturous and bold yea or so much as to look upward towards such high places because of the giddinesse of their heads yea and thirdly they are wont to be afraid of every knobby hillock or stone or clod that lyes in their way lest they should stumble at it Which is farther amplified in the following clause and feares shall be in the way that is they shall go slowly and tremblingly as if they were afraid or rather where ever they goe they shall goe in feare Being through age feeble and unwieldy and unable to help themselves they are afraid of stumbling slipping and falling or they are afraid lest any dog or other creature should run against them and cast them down or lest they should be justled down or hurt by people that go up and down hastily and carelessely be their way never so smooth and plain they will be still fearfull of some evill or other that may befall them And the Almond tree shall flourish that is their heads shall suddenly be as white with gray haires as the almond-tree is when it blossomes for to the almond-tree Solomon compares the hoary head of the old man rather then to any other tree either because it useth to be full of blossomes and the blossomes thereof are very white or because it floureth and flourisheth betimes as some say in January before other trees whence it was that by the appearance of the rod of an almond-tree Jer. 1.11 the suddennesse of the Judgement that was coming upon Gods people was fore-shown to the Prophet and so as the blossoming of the Almond-tree was a sure signe of the springs fast approach so the gray haires of the old man those Church-yard flowers as some have called them are fore-runners of death And the grashopper shall be a burden that is the lightest thing that is shall be such a burthen to them that they shall be impatient of bearing it Or it may be understood as an allegoricall expression signifying that in old age their legs and other limbs shall become leane and dry and withered like those of the grashopper and so become a burden to them And desire shall faile that is the desire of meat and drink and marriage yea the desire of all those pleasures wherein they much delighted whilst they were young shall then leave them And because these last decayes of old age mentioned hitherto in this verse are such as betide men in their decrepit yeares when they are almost at their journeyes end therefore doth Solomon here adde the following words Because man goeth to his long home that is to the grave whereinto old men seem to have set one foot already or to his eternall state after death wherein the dead must continue as long as this world lasts until the day of the generall resurrection and not flit about from one place to another as they did whilst they lived here upon the earth And the mourners goe about the streets that is kindred and friends shall goe weeping in the streets because of the sad condition wherein the dying man lyeth Or they shall with great solemnity and with the attendance of many mourners carry his body through the streets to his grave And amongst these mourners such are to be included as were wont in former times to be hired to make lamentation at funeralls See the Note Job 3.8 Vers 6. Or ever the silver cord be loosed or the golden bowl be broken c. Some understand this verse also literally to wit that by the silver cord and the golden bowl here is meant all kind of chaines and bracelets and rings and jewels of silver and gold wherewith the richer sort both of men and women are wont to adorn themselves And so likewise in the following words or the pitcher be broken at the fountain or the wheel broken at the cistern under those tearms of the pitcher at the fountain and the wheel at the cistern they conceive all requisite provisions and accommodations for the support and well-being of this present life are comprehended both such as are more obvious and easie to be gotten even as a man by stooping down at a spring may presently fill his pitcher with water and likewise such as cannot be attained without some more labour and cost as when water must be drawn up by a wheel from some deep well And so they conceive the drift of this place to be as if Solomon had said Remember now thy Creatour in the dayes of thy youth before first old age and then immediately death seiseth upon thee when all thy goodly and precious ornaments will be looked upon as broken worthless things and thou wilt cast them away as not worth the minding yea when the most needfull helps and commodities of this life will be to thee as if they were not because thou canst not make any use of them But then againe others hold that Solomon doth here still proceed to set forth under these allegoricall expressions how man is at last dissolved by death after old age hath by degrees weakened and wasted the vitall parts of the body for to this purpose they conceive that the life of man is here compared
see the Note Numb 11.1 Vers 23. Though he had commanded the clouds from above and opened the gates of heaven To wit to give them manna in great plenty as out of his store-houses And therefore having formerly done this for them they had no cause to murmure for flesh Vers 24. And had rained down manna upon them This expression is used to imply in what plenty the manna was given and because it fell together with the dew Vers 25. Man did eat angels food So their manna was called either 1. because it was provided and sent by the ministry of angels or 2. because it seemed to come down from heaven the dwelling-place of the angels or 3. to set forth the excellency of this bread that it was meat as one would say fit for angels if angels needed meat And so indeed the exceeding glory of Stephens countenance is set forth by this that they saw his face as if it had been the face of an angel Act. 6.15 and Paul calls an excellent tongue the tongue of angels 1 Cor. 13.1 See also the Note Numb 16.35 Vers 26. He caused an east-wind to blow c. See the Note Numb 11.31 Vers 28. And he let it fall in the midst of their camp c. That is the flesh mentioned in the foregoing verse to wit the quails which being fat and heavy fowls and having their wings moistened with the South-east wind fell upon the earth and so were gathered by the Israelites See the Notes Numb 11.31 Vers 30. They were not estranged from their lust c. That is Having the quails continued to them they still glutted themselves therewith though they had already eaten greedily on them and then the wrath of God fell upon them See the Note Numb 11.33 Vers 31. The wrath of God came upon them and slew the fattest of them c. See the Notes Job 15.27 and Psal 22.29 and Numb 11.33 Vers 32. For all this they sinned still c. To wit when they refused to enter the land of Canaan and believed not for his wondrous works that is sincerely and constantly though now and then for the present they seemed to be strongly convinced by the mighty works of God Exod. 14.31 Vers 33. Therefore their daies did he consume in vanity c. That is say some they were presently consumed as some vain thing that is gone on a sudden But I rather think it is meant of that sentence which God pronounced against them that they should all perish in the wildernesse that they spent their whole life in fruitlesse labours wandring up and down and being still travelling towards Canaan but all in vain in regard they never came to that land in hope whereof they were brought out of Egypt And their years in trouble to wit they lay still under Gods displeasure and were still afflicted with many and divers troubles all the time of their being in the wildernesse Vers 34. And they returned and inquired early after God That is They presently seemed to repent and turn to God Vers 38. But he being full of compassion forgave their iniquity In regard of those that did but feignedly repent there can be no more intended hereby but that the Lord did upon their seeming repentance withdraw his plagues and judgements yet withall we may be sure that God was truly reconciled to those amongst them that did truly repent and did indeed fully acquit them of all their transgressions Vers 39. For he remembred that they were but flesh c. That is 1. corrupt naturally prone to sin and 2. weak and frail unable to bear the full wrath of the Lord if it should be poured upon them yea such as were subject to many calamities and sure ere long to die of themselves and therefore a fitter object of pity then of continuall displeasure And that this last is indeed chiefly intended is the more probable because of the following clause where he adds also that they were a wind that passeth away cometh not again that is such as would be soon irrecoverably gone Vers 41. Yea they turned back c. That is After some shews of repentance when the hand of God was upon them they soon turned back to their former evil waies and tempted God see the Notes Exod. 17.2 Deut. 6.16 and limited the holy one of Israel to wit by prescribing God what he must doe or else they would not believe in him or by conceiving of God after the manner of men that this he could doe this he could not doe so robbing him of the glory of his omnipotency Vers 45. He sent divers sorts of flies among them which devoured them c. To wit by their extreme annoyance and the mischief they many waies did them see the Notes Exod. 8 21 and frogs which destroyed them to wit in that they were also severall waies very mischievous to them and when they lay dead in heaps both air earth and water were infected and corrupted therewith Vers 47. He destroyed their vines with hail and their sycamore trees with frost Or with great hail-stones The meaning is that the hail did not only beat off the leaves and fruit of their vines other trees or otherwise marre them but that it did even kill the very roots of the trees that they never grew more see the Note Exod. 9.23 Ver. 49. He cast upon them the fierceness of his anger wrath indignation trouble c. That is many supernaturall dreadfull plagues that came thick upon thē were clear evidences of Gods indignation against them that by sending evil angels among them that is Angels by whose ministry these plagues were inflicted on them therefore there is no necessity that this should be meant of devils the good angels may be called evil with respect to the sore evils they inflicted then upon the Egyptians I know that some Expositours hold that the Egyptian plagues were inflicted by devils they ground their opinion wholly upon this passage of the Psalmist But because as St. Augustine argues well the devils sided with the Egyptian sorcerers against Moses Aaron in working their magick miracles it is no way probable that they were imploied on the other side too in plaguing the Egyptians And therefore either it was by the ministry of the holy angels that all these evils were brought upon Egypt or else we must say that it is the judgements themselves or the inferiour creatures by whom these judgements were inflicted that are here called figuratively because they were sent of God evil angels Vers 50. He made a way to his anger c. To wit 1. by giving way to bring greater judgements upon them then hitherto he had done even to the taking away of the life both of man beast from which hitherto his compassion had restrained him providing that nothing should hinder the just execution of his wrath herein thus I conceive the following words do explain this
first clause shewing how he gave way in his anger to the slaying of the first-born in Egypt he spared not their soul from death but gave their life over to the pestilence Yet this last clause may be read as in the margin of our Bibles but gave over their beasts to the murrain which must then be understood of that plague Exod. 9.3 for which see the Notes there Vers 51. And smote all the first-born in Egypt the chief of their strength c. See the Note Gen. 49.3 in the tabernacles of Ham that is of the Egyptians for Egypt is in the Hebrew called Mizraim of Mizraim the son of Ham Gen. 10.6 who first peopled that country Vers 52. But made his own people to go forth like sheep c. See the Note Psal 77.20 Vers 53. And he led them on safely so that they feared not That is they had no cause to fear the Lord going along with them as their guardian Or the meaning may be that though through weakness infidelity they were sometimes afraid as we see Exod. 14.10 yet by the mighty works of God they were still at last heartned encouraged again Vers 54. And he brought them to the border of his Sanctuary c That is to the land where he had determined to dwell amongst them in his Sanctuary even to this mountain which his right hand had purchased to wit mount Sion or the land of Canaan a land of mountains and valleys Deut. 11.11 See the Note Exod. 15.17 Vers 56. Yet they tempted c. To wit by sinning against God see the Note Deut. 6.16 and provoked the most High God and kept not his testimonies to wit in that they kept not Gods command for destroying the Canaanites see the Note Psal 19.7 Vers 57. They were turned aside like a deceitfull bow That is like a bow that shoots awry not whether the archer that useth it aims to shoot to wit because whereas they ought to have been guided by God after all their fair professions promises of being faithfull to God their pious judges such as those to Joshua Josh 1.16 17. All that thou commandest us we will doe c. they perfidiously fell off went awry did not order their waies as God expected required and particularly whilst they pretended to worship only the true God they suddenly turned aside to the worship of idols Vers 60. So that he forsook the tabernacle of Shiloh c. To wit In that the Ark the sign of his presence was carried thence into captivity by the Philistines 1 Sam. 4.11 and the Tabernacle also was thence removed see the Note 1 Chron. 21.1 and neither of them were ever brought back thither again the tent which he placed among men It is not among the Israelites but among men to imply Gods abasing himself to dwell amongst such base and wretched creatures as men are Vers 61. And delivered his strength into captivity and his glory into the enemies hand That is the Ark see the Notes 1 Chron. 16.11 2 Chron. 6.41 and 1 Sam. 4.21 22. Yet some understand it of Gods giving up the strongest and chiefest of the people to be slaves to the Philistines Vers 63. The fire consumed their young men c. That is The force or heat of the battel or the fire of Gods wrath mentioned in the foregoing verse did suddenly make an end of them and their maidens were not given to marriage to wit by reason there was such a scarcity of young men after that battel or because those that were betrothed to them were slain It is in the originall their maidens were not praised but the meaning is that they were not praised with Epithalamiums or marriage-songs as Brides at their weddings used to be Vers 64. Their priests fell by the sword and their widows made no lamentation The meaning is either 1. that being overwhelmed with sorrow they could not weep or 2. that being in captivity amongst the Philistines they were not suffered to lament the death of their husbands or 3. that dying with grief they lived not to make any lamentations for them at their funerals or 4. that they were so taken up and oppressed with their own miseries and especially with the miseries of the Church and people of God in generall that they had not leasure to bewail their husbands of both which last we have a clear instance in the wife of Phinehas in particular 1 Sam. 4.19 20. who dying made no mention of her husband Vers 65. Then the Lord awaked as one out of sleep c. To wit as one fallen fast asleep after much wine drunk as the following words do imply and like a mighty man that shouteth by reason of wine However the drift of this expression is to imply that as one that was looked upon to be in a dead sleep he did the more unexpectedly fall upon them and as one that had forborn them a while he did with the more fury and severity break forth upon them Vers 66. And he smote his enemies in the hinder parts he put them to a perpetuall reproach This is meant of the Lords smiting the Philistines with emerods see the Note 1 Sam. 5.6 the shame whereof was made perpetuall by those golden images of their emerods which they sent to the Israelites see the Note 1 Sam. 6.4 Yet some do also include herein the shame that was done them in the Lords casting down their Idol Dagon and breaking it in pieces upon the threshold the memory of which reproach became the more perpetuall by that superstitious practise which upon that occasion they took up of never treading after that upon the threshold see the Note 1 Sam. 5.5 Vers 67. Moreover he refused the Tabernacle of Ioseph and chose not the tribe of Ephraim To wit 1. in that he would not let the Ark be any longer there for that this is chiefly meant here is evident by that which is added vers 69. concerning the building of the Temple see the foregoing Notes vers 9. and 60 and 2. that the supreme magistracy was not continued in that tribe though it began there when Joshua who was of that tribe was made their Ruler Vers 68. But chose the tribe of Iudah c. To wit that the place of Gods worship and the supreme magistracy should be settled in that tribe the mount Sion which he loved that is which he chose not for any other cause but of his own free grace because he was pleased to set his love upon it Vers 69. And he built his Sanctuary like high palaces like the earth which he hath established for ever That is that it might be the settled place of his worship even unto the coming of the Messiah who should then establish it in the Church the true Sion unto the end of the world Vers 71. He brought him to feed Iacob his people c. To wit David see the Note 2 Sam. 5.2 and Israel his
some others had their days lengthened out to a far longer period therefore I see no reason why we should not understand this Title as the words do plainly hold forth to wit that this Psalm is a prayer composed by Moses that man of God Yea and very probable I judge it to be which many say that it was composed by Moses for the use comfort of the Israelites after God had pronounced that sentence against them that they should all die in the wilderness that were twenty years old upward when they came out of Egypt save only Joshua and Caleb Numb 14.29 and when according to that sentence he found the people for many years together mouldering away in regard whereof he might well bewail as here he doth the mortality of man and pray to God as it is vers 15. Make us glad according to the daies wherein thou hast afflicted us and the years wherein we have seen evil Vers 1. Lord thou hast been our dwelling-place in all generations As if he had said Though as strangers we travell from one place to another and have yet no settled dwelling-place yet to our fathers in this very condition thou hast been in all generations a dwelling-place a house of refuge yea so thou hast hitherto been to us thou hast alwaies provided for them and us a place of shelter where we might repose our selves and be provided for thou hast been as a little Sanctuary to us Ezek. 11.16 and therefore be so still Vers 2. From everlasting to everlasting thou art God This is here inserted either 1. to shew that it was no wonder that God should be a refuge to them in all generations as he said vers 1. seeing he was God from all eternity before ever the world was or 2. because the consideration of Gods eternity doth make us the more sensible of mans frail and transitory condition of which he intended now to treat or 3. because the eternity of God doth imply that all things had their being from God and both have been alwaies and are still governed by God so that he is the supreme cause of all the changes that are in the creatures himself in the mean season being subject to no change as all things here below are and therefore to whom should men flee for help but to God Vers 3. Thou turnest man to destruction c. That is to death which is the dissolution of soul and body or to the grave see the Notes Job 26.6 and 28.22 It is as if he had said Whilst thou continuest eternally the same thou dost suddenly bring man back to the earth from whence he was taken according to that sentence which thou didst passe against all mankind in Adam Gen. 3.19 dust thou art and unto dust thou shalt return And to the same purpose is that which follows and sayest Return ye children of men that is By a word of thy mouth when thou pleasest thou callest men back to wit their bodies to the earth and their spirits to God that gave them Eccles 12.7 and to whom therefore should we seek for preservation but to thee I know many do otherwise understand this last clause to wit that having turned men to the very brink of the grave God often calls them back as it were to continue longer in the world But the first exposition is doubtlesse the best Vers 4. For a thousand years c. As if he should have said I may well say that man is suddenly turned to destruction for suppose a man should live a thousand years which yet no man ever did see Gen. 5.27 alas a thousand years in thy sight that is before thee or in comparison of thine eternity or with thee as Saint Peter alledgeth it 2 Pet. 3.8 are but as yesterday when it is past which then is nothing and besides man judgeth better of the shortnesse of time when it is past then when it is passing and as a watch in the night that is the space of three hours for by that Matth. 14.25 And in the fourth watch of the night Iesus went unto them it appears that of old they divided the night consisting of twelve hours into four watches which seem to be intended by those four distinct tearms Mark 13.35 at even or at midnight or at cock-crowing or in the morning And it may be also that he the rather mentioneth a watch in the night either because time seems to slip fastest away when men lye slumbering scarce knowing whether they be asleep or awake or else because he would also thereby covertly give a hint how full of darknesse the life of man is by reason of his ignorance and manifold miseries However that which Moses intends here is the same that David saith Psal 39.15 mine age is as nothing before thee For so Peter alledgeth this to prove that Gods staying long before he came to judgement was no delay with God seeing a day and a thousand years were all one with God 2 Pet. 3.8 But beloved be not ignorant of this one thing that one day is with the Lord as a thousand years and a thousand years as one day Vers 5. Thou carriest them away as with a floud c. That is so that there is no memoriall left of them no more then there is of a floud which overfloweth all for a time but suddenly glideth away it is quite gone or they are suddenly swept away by a violent death see the Note Job 22.16 besides that every mans life doth soon passe away as is expressed in the foregoing verses men are oft cut off by sudden casualties and judgements they are as a sleep to wit that suddenly passeth away or as a sleep that is as a dream when one sleepeth see the Notes Job 20.8 and Psal 73.20 As for the following clause In the morning that is in their flourishing age their childhood or youth they are like grasse which groweth up if we read it as it is in the margin of our Bibles they are like grasse which is changed it may be understood of that change that is in grasse when being sprouted out of the earth it becomes more and more fresh and flourishing and shooteth up with a flour and then it intendeth the same with that translation which is in our Bibles to wit that men in the morning of their years do usually flourish like grasse that hath not yet felt the heat of the sun But commonly they that thus translate the words do understand it of the change that is wrought in grasse when it withereth in the morning they are like grasse which is changed that is they are like grasse which though it be fresh in the morning yet presently by the heat of the sun it begins to flag to change and wither Vers 7. For we are consumed by thine anger c. Divers things might by the Psalmist be intended in these words as 1. that it was Gods just anger against the sin of Adam and
Eve that did first bring us to be subject to death 2. that it was the same anger of God against the sins of men that caused him so exceedingly to shorten mens daies in comparison of what they were before the floud and 3. that this was likewise the cause why the Israelites were daily consumed in the wildernesse see the Note Psal 78.33 and that they must needs perish when poor creatures so frail by nature had also the wrath of God lying so heavy upon them And the same is also repeated again in the next clause and by thy wrath are we troubled Yet some would have this understood of their being troubled with being continually in fear of death or of the minds terrours through the fear of eternall torments after death Vers 8. Thou hast set our iniquities before thee c. That is Thou dost not only know all our transgressions but thou dost also take notice of them to punish us for them For thence is this phrase of Gods setting their iniquities before him to wit as men set up marks to shoot at or as men are carefull to set those things which they would not fail to remember where they may be sure to have them alwaies in their eye or rather as judges are wont to set offenders before them and to cause their offences to be openly laid forth and declared before they pronounce sentence against them Our secret sinnes in the light of thy countenance that is those sins which we hide from others or which we our selves are ignorant of are clearly discovered before thy lightsome countenance where the hidden things of darknesse are as visible as those things that are done in the sight of the Sun And indeed this when God begins to punish men for these sins they are wont to see and acknowledge though they would not before Vers 9. For all our daies are passed away in thy wrath c. That is Thy wrath lyeth heavy upon us all our life long we spend our years as a tale that is told that is they passe away in an instant even as when a man speaks his words continue no longer then they are speaking but as fast as they are uttered they passe away with a breath and vanish into the air and can by no means be recalled again yea as when men tell some foolish tale which is not worth the remembring and which men forget as fast as it is told Vers 10. The daies of our years are threescore years ten c. See the Note upon the Title of this Psalm It is as if he had said If to lengthen out the time of our lives we reckon them by the daies we live which will soon indeed amount to many thousands alas all this will make but threescore and ten years that is the usuall time of mens lives now whereas before the floud we see the Patriarks lived many hundred years And if by reason of strength they be fourscore years yet is their strength labour and sorrow that is if some by reason of more then ordinary strength of their constitution do live to fourscore years yet notwithstanding this their strength or even when they are in their greatest strength their lives are usually full of toil and trouble and manifold miseries and sorrows for it is soon cut off and we flie away that is the strength of men is soon decayed and then we are gone in an instant Vers 11. Who knoweth the power of thine anger c. This may be understood as spoken either 1. by way of bewailing the sad discovery of Gods anger against the Israelites in the wildernesse as if he had said Who is able to conceive or expresse how heavy the wrath of God lyeth now upon us Or 2. by way of admiring the infinite and incomprehensible power of God manifested generally in the judgements wherewith he contends in his wrath against those that sin against him or rather the wonderfull power that is in the wrath of God to awaken and terrify the children of men Who knoweth the power of thine anger that is Who is able to expresse or think how terrible thy wrath is to such poor creatures as men are when once thou makest it manifest that thou art offended with them As long as thou hidest thy displeasure they are fearlesse and proudly exalt themselves against thee but when thou makest them see thou art angry with them then they tremble and their spirits fail them Or else 3. by way of exclaiming against the stupidity of men Who knoweth the power of thine anger as if he had said Alas How few are there that know or consider or seriously lay to heart the power of thine anger nothing will make men fear thy wrath but even when thy wrath is discovered against them yet they rush headlong upon the pikes of thy displeasure And accordingly we must also understand the following clause even according to thy fear so is thy wrath one of these two waies to wit either 1. that there is as much danger and terrour in Gods wrath as men can possibly fear or 2. that according as men fear God so they are sensible of his displeasure they that fear not God care not for any discoveries of his anger against them but they that fear God are tenderly fearfull of every token of his displeasure and very ready to humble themselves under his hand Vers 12. So teach us to number our daies c. See the Note Psal 39.4 Vers 13. Return O Lord how long c. This doubtlesse is spoken with respect to the wandring of the Israelites so many years in the wildernesse if not also to their long bondage in Egypt as appears by the following words and let it repent thee concerning thy servants see also vers 15. Vers 14. O satisfy us early with thy mercy c. That is By shewing us mercy speedily satisfy our souls with the assurance that thou hast pardoned our sins and dost love us and own us as thy people see the Note Deut. 33.23 Vers 16. Let thy work appear unto thy servants c. That is Make it appear by thy working for us that thou art pacifyed towards us or rather Let that which thou wilt doe for thy servants or which thou hast promised our forefathers that thou wilt doe for us appear and be made manifest before our eyes let us see it done And most probable it is that this is particularly meant of that great work which God had promised to doe for them to wit that he would give them the land of Canaan for a possession so that it is in effect as if he had said Let it appear that thou hast not brought us out of Egypt in vain perfect the work begun by bringing us into the promised land Yet by these words thy work may be meant any speciall work of mercy because that is Gods chief work yea his proper work in regard of his Church When the Lord hides himself from his people and