when he speaks still of the works of God in the first and third day of the Creation and of the stars he speaks afterward vers 31 32. Vers 8. Or who shut up the sea with doores when it brake forth as if it had issued out of the womb Some understand this of the first creating of the waters together with the earth and then the womb out of which as in a moment they suddenly brake forth must be the womb of Gods almighty power or eternall decree and that which is said of Gods shutting up these waters as with doores is meant of Gods holding in the waters in their circumference about the earth as they were in that first instant of their creation when the earth round about lay overwhelmed therein as in a deep and the spirit of God moved upon the face of the waters Gen. 1.2 But others again understand it of the breaking forth of the waters out of that Chaos or deep of earth and water wherein they were at first created as if it had issued out of the womb to wit when God said on the third day Gen. 1.9 Let the waters under the heaven be gathered together unto one place and then the doores wherewith it was shut up are the sea shores wherein it is held And indeed because it is this gathering together of the waters that can properly be called the sea and because in the following verse he speaks of binding up the waters with a cloud and the clouds were not created till the second day I should think this last Exposition the best unlesse rather we understand it of both joyntly together Vers 9. When I made the cloud the garment thereof and thick darknesse a swadling-band for it Following the Metaphor in the foregoing verse where the sea was compared to a new-born babe here he speaks of swadling of it with a cloud and darknesse and that to intimate the mighty power of God who can turn and wind and bind up at his pleasure the huge Ocean sea as easily as a nurse doth her sucking child Now according to the different Exposition of the foregoing verse if we understand it of the first creation of the waters then the garment and swadling-band wherewith God bound up these waters must be that darknesse wherewith as with a black cloud that confused Chaos of earth and water was overspread the light not being then as yet created as it is expressed Gen. 1.2 and darknesse was upon the face of the Deep but if we understand it of the gathering together of those waters into one place to make the sea then the thick and black clouds wherewith God compassed the earth and the sea round about are the garment and swadling-band wherein God hath bound it Vers 10. And brake up for it my decreed place c. To wit those hollow places in the earth wherein God laid the sea as it were in a cradle concerning which see the Note Gen. 1.9 And for the following words and set bars and doores c. see the Note chap. 26.10 Vers 12. Hast thou commanded the morning since thy daies and caused the day-spring to know his place That is Didst thou ever in all thy time by thy command cause the Sun to arise at any other time or at any other place then according to its ordinary course or rather because the Lord seems here to proceed to speak of the works of creation on the fourth day when the Sun and other the lights of heaven were made Didst thou at first establish the vicissitude of day and night and appoint at what severall times and in what severall points of the heaven the Sun should arise and the day-light break forth sometimes sooner and sometimes later sometimes in one part of the heaven and sometimes in another according to the severall seasons of summer and winter Vers 13. That it might take hold of the ends of the earth c. That is That from the place where it riseth it might in an instant as in the twinckling of an eye passe to the uttermost parts of the earth and indeed because the morning light doth so speedily spread it self from one end of the heaven to the other therefore doth David ascribe wings to the morning Psal 139.9 If saith he I take the wings of the morning c. But how do the next words come in that the wicked might be shaken out of it what can the spreading of the morning light to the ends of the earth doe to the shaking of the wicked out of it that is to the destroying of the wicked I answer Some Expositours hold that this is here inserted not to imply that the rising of the morning light is any cause of the destroying of wicked men but only because as the Sun riseth daily so the wicked are day by day destroyed and cut off by the just judgements of God as men not worthy to behold the light of the Sun and hence it is that though God cuts off wicked men by night as well as by day yet having spoken of the rising of the morning light that he might follow on the same Metaphor he speaks only of cutting them off by day as men unworthy to enjoy the light of the day That it might take hold of the ends of the earth that the wicked might be shaken out of it as if he had said Art thou the cause that the morning light takes hold of the ends of the earth and that the wicked are then cut off as men not worthy to see the light And this is the reason too that though good men die daily as well as wicked men yet he speaks not of them but of the wicked only because to the godly death is only a passage to a better life and they cannot properly be said to be shaken out of the earth as wicked men may be who are as it were with violence turned out of the world and out of all the felicity they could hope to enjoy here and thrust out into utter darknesse But because the words in the following verse seem to speak of the effects of the morning light I cannot think it so probable that this should not also be understood so Now there are two other Expositions given of the words that make the morning light the cause that the wicked are shaken out of the earth The first is that by means of the morning light they are cut off and destroyed from the earth either because thereby they are discovered and known or because thereby they are apprehended carried before the judgement seat and so are cut off as malefactours and so are shaken out of the earth as a man would shake moths or dust from off a garment which may be judged the more probable if it were the custome of those times as some say it was early in the morning to sit upon the tryall and judgement of malefactours whereon they say that of the prophet is grounded Jer. 21.12 Oh house of David
Vers 21. Knowest thou it because thou wast then born or because the number of thy dayes is great That is either because thou wert born when I first created the world and so didst see how I then ordered all these things or else because having lived so long thou hast by so long experience since found it out Vers 22. Hast thou entred into the treasures of the snow c. That is Dost thou know from whence that abundance of snow and hail comes which yearly I pour down upon the earth Hast thou ever been in my store-houses where these things are laid up or are these things at thy disposing Vers 24. By what way is the light parted which scattereth the East wind upon the earth By the light here some understand the light of the Sun as it is usually taken elsewhere and the Question that is propounded concerning the way whereby this light is parted must then be meant either first of the lights dispersing it self through the air severall wayes to wit by what means it comes to passe that the beams of the Sun do so dart forth themselves severall wayes that the air may be enlightened in every place or secondly of its shining successively upon severall parts of the earth to wit how it is that the Sun runs a severall course in the heavens every day and so it gives light more or lesse to severall parts of the earth it is day in one place and night in another it is summer in one place and winter in another and at severall seasons the dayes and nights are shorter and longer or thirdly of the Suns different dispersing of its light by reason of some black clouds in the skie to wit how it comes to passe that the Sun shines bright in one place whilst in another place it is dark and cloudy But because this last Exposition seems somewhat forced and because concerning this dividing of the Suns light God had spoken before vers 12. and because he is now speaking of tempestuous meteors as in the foregoing verses of snow and hail and in the following verses of showres of rain c. therefore I rather think that the light here spoken of is lightening concerning which the Lord enquires of Job either how it comes to passe that the flashes of lightening do break forth severall wayes or else whence it is that there is thunder and lightening sometimes in one country and sometimes in another As for the last clause which scattereth the East wind upon the earth either it is meant of the light of the Sun to wit because the Sun draws up those vapours from the earth which cause winds in the air or because together with the Sun when it riseth the East wind doth usually rise or else it is meant of lightening which may be said to scatter the East wind upon the earth in a two fold sense to wit either because the lightening doth commonly bring tempestuous winds with it for the East wind is mentioned figuratively in stead of all other violent winds or on the contrary because the lightening breaks forth with such violence that it many times interrupts the course of the strongest winds and scatters them abroad into the severall corners of the world Vers 25. Who hath divided a water-course for the overflowing of waters Either this is meant of the severall hollow places in the earth which God hath provided as so many severall channels for the current of the waters some one way and some another when abundance of rain hath made great inundations here below or else rather of the severall wayes whereby the overflowing of waters that is in the clouds doth pour down as by so many severall pipes and water-spouts sometimes in great Cataracts whereby the earth is watered in severall places Vers 26. To cause it to rain on the earth where no man is c. These last words where no man is may be added both to imply that man and so Job in particular can no way be the cause of watering those places that are not inhabited by man and likewise to intimate that God takes care to provide food not only for man but also for the beasts in the desarts where no man inhabits Vers 31. Canst thou bind the sweet influences of Pleiades That is Canst thou restrain the influences of the seven stars and so keep back the spring either wholly or for a time which those stars do bring along with them and indeed therefore he tearms their influences sweet because they bring in the spring with them which is a season so sweet and pleasant and that yields such delight and refreshing to all creatures in that it opens the earth that so all trees and plants and herbs and flowers may then bud and sprout forth Or loose the bands of Orion that is or canst thou hinder the influences of Orion which brings in the winter season for these he calls the bands of Orion either because therewith he leads in storms and tempests as with so many cords and strings or because therewith the earth is frozen and bound up as with cords and bands as if he had said Canst thou cut or untie these cords that so this Constellation should not bring such cold and tempestuous weather along with it Concerning these Constellations mentioned here and in the following verse see the Note before chap. 9.9 Vers 32. Canst thou bring forth Mazzaroth in his season or canst thou guide Arcturus with his sons That is Arcturus with the lesser stars about it that seem to stand about it as children about their parents canst thou direct this Northern Asterisme to know his season to wit the Autumn and to run the course which God hath appointed it As for the first clause Canst thou bring forth Mazzaroth in his season though some hold that by Mazzaroth is meant the planets and others the twelve signs in the Zodiack as is expressed in the margin of our Bibles yet I rather conceive with others that thereby is meant those remote stars about the Southern Pole called the chambers of the South chap. 9.9 or else the dog-star with others that rise here in the Summer Canst thou bring forth Mazzaroth in his season that is canst thou make the dog-star and other fiery summer stars or those stars that are hidden in the South to shew themselves in their season which is the more probable because then we have here as before chap. 9.9 four Constellations mentioned which arise in the four severall Quarters of the year and therefore may be the more fitly named in stead of all the stars Vers 33. Knowest thou the ordinances of heaven c. That is In what order God hath disposed the severall orbs thereof and what laws and decrees God hath established for their severall motions and influences which thereupon they do constantly observe Canst thou set the dominion thereof in the earth that is Canst thou that dwellest here below order and settle what dominion and rule
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-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
all that is his all his graces and glorious excellencies and he hath the command of all that I have And this seems also to be another of those passages which are often repeated as the burden of the Song See the Note above vers 7. He feedeth among the lilies As if she should have said He feeds his flock in fruitfull pleasant flowred and sweet pastures such as may well be called gardens rather then meadows and therefore it is no wonder though I have set my heart upon him and do thus triumph in his love Some take the word He feedeth passively and so would have the meaning to be that the graces and services of his Saints are the choice dainties whereon Christ feeds sweet and pleasant as lilies And then of those that understand it actively of his feeding his flock among the lilies as before chap. 1.7 some say it is meant of his feeding his Saints in his heavenly Paradise with sweetest pleasures and delights But others again understand it better of the Church here below to wit either that Christ exerciseth his Pastoral office among pure and lovely Christians lilie-white Saints and such as grow up as lilies Hos 14.5 or that he feedeth his flock with goodly Scripture truths and mysteries or with very precious and sweet Ordinances Or yet in more generall tearms this expression may imply either that Christ is very sweet to his Spouse or that he deals bountifully with his people and carries himself with much sweetnesse towards them Vers 17. Vntil the day break and the shadowes flee away c. Some referre this to the last clause of the foregoing verse He feedeth among the lilies until the day break and the shadowes flee away and accordingly they would have the meaning to be this that Christ doth the work of a Pastor amongst his pure and precious flock feeding them with his holy Ordinances until the morning of life eternall shall drive away the shadowes of this world and then there will be no farther need of the word and Sacraments but he will converse with his Saints in a more glorious manner and shew himselfe to them face to face in the splendor of his heavenly kingdome unto all eternity But taking the words as they are placed and joyned together in our Bibles Vntil the day break and the shadowes flee away turne my beloved c. The mystical sense is farre more cleare namely that the Church finding that her beloved had withdrawne himselfe which was hinted in the foregoing Note doth here call upon him to returne againe and that as one not able to endure his absence turn my beloved or rather that she desires of him being now present and having now much cheared her with a gracious visit that when ever he should see cause to withdraw himselfe from her as there are times indeed when Christ doth hide himselfe from his Church and people Isa 45.15 Verily thou art a God that hidest thy selfe O God of Israel the Saviour he would be ready upon all occasions to returne to her help and comfort againe As for the first branch of this verse Vntil the day break and the shadowes flee away some take it to be all one in effect as if the Church had desired that this Christ would doe so long as there was a succession of day and night that is as long as the world should continue As if she had said As long as the Sunne shall break out day after day in the morning and as long as upon Sun-setting the shadows shall flee away the ground of which expression is because in the evening the shadowes doe runne out in length as seeming to flee away according to that of the Prophet Jer. 6.4 Woe unto us for the day goeth away for the shadowes of the evening are stretched out be ready seasonably to come in to my refreshing And so they make this place parallel with that Psal 89.29 36 37. concerning which see the Notes there and that this until is all one in effect as if the Spouse had desired it might never be otherwise see the Note above ver 7. But I rather take these words Vntil the day break and the shadowes flee away to be a Periphrasis of the day of Christs second comming which is elswhere called the day of the Lord 1 Thes 5.2 and the day of Christ 2 Thes 2.2 and with respect to the generall Judgement that shall then be the great and the terrible day of the Lord Joel 2.31 By the darknesse of the night in the Scripture is usually meant times of ignorance and sinne as Mic. 3.6 Night shall be unto you that you shall not have a vision and it shall be dark unto you that ye shall not divine and the Sunne shall goe down over the Prophets and the day shall be dark over them and Eph. 5.8 Ye were sometimes darknesse but now are ye light in the Lord. And so also times of trouble and sorrow as in Lam. 3.1 2. I am the man that hath seene affliction by the rod of his wrath He hath led me and brought me into darknesse and not into light And againe by the day is often meant a time of knowledge and holinesse and comfort and joy as in 1 Thes 5.5 Ye are all the children of light and the children of the day c. And Rom. 13.12 13. The night is farre spent the day is at hand let us therefore cast off the works of darknesse and let us put on the armour of light Let us walk honestly as in the day c. See the Note also Esth 8.16 And so here by the day break and the shadows fleeing away is meant the breaking forth of the Lord Christ that Sun of righteousnesse in the brightnesse of his glory at the day of his second comming and the fleeing away of all the shadowes of ignorance and sinne and misery thereupon for as upon the breaking forth of the morning light the darknesse of the night which is nothing else but the shadow of the earth interposed betwixt us and the Sunne doth sodainly vanish away and as the shadowes of the Ceremoniall Law as they are called Col. 2.17 Heb. 10.1 did all flee away at the day of his first comming so in the shining forth of that glorious morning of the day of his second comming as it is called Psal 49.14 All the shadowes of sinne and ignorance and sorrow shall be sodainly chased away after which there shall be no more any night but the Church shall be for ever in a state of perfect light and joy That therefore which the Church here desires of Christ is that he would alwayes constantly even unto the day of his second comming be ready at hand to come in to her help and comfort in all times of tribulation and desertion and so support her and stirre up the graces that were in her that she might persevere unto the end I know some limit this request of the Spouse to the faithfulls desire
meaning of the place to be this that God hath delivered the earth to the power and sway of the Devil permitting him to rule and have dominion amongst the children of men as indeed he is called in regard of his power over wicked men the God of this world 2 Cor. 4.4 and the ruler of the darknesse of this world Eph. 6.12 and that accordingly he covereth the faces of the judges thereof that is he makes them that sit in the seat of justice to be as blind men neither regarding right nor wrong neither justifying the righteous nor punishing the wicked that oppresse the righteous but suffering them without controul to run on in their violent courses as if they saw no evil in them And this they conceive is alledged by Iob as one reason why the righteous suffer so much misery here in this world But then others by the wicked understand wicked men into whose hands the earth is said to be given because they are advanced and become Lords in the world and have the chief sway and command in every place and that thus as Iob had before confuted what Bildad had said concerning the Lords constant blessing the righteous so here he refutes what Bildad had also said chap. 8.13 concerning the curse that falls on the wicked to wit by shewing that instead of being accursed of God they flourish and are exalted above others and so rule and domineer in the world at their pleasure and then for the next clause he covereth the faces of the judges thereof that also accordingly they understand of the wicked man thus advanced in the world but in two severall senses to wit that these wicked men do either by bribery or by their overbearing power cover the faces of the judges corrupting and blinding them and making them do whatsoever they will have them without any respect to justice or equity or else that they despise and disgrace yea condemn and deliver over to death the judges thereof that is men that are deservedly honoured for their wisedome and integrity and to justifie this last exposition they show 1. That by covering the face in the Scripture is sometimes meant the delivering up of men to death for so it is said of Haman when the King was offended with him Esth 7.8 they covered Hamans face and 2. That by judges in the Scripture is sometimes also meant not only those that sit in seats of judgement to punish malefactours and to give sentence in matters of controversie but also whosoever they are that are honoured for their eminent wisedome and integrity and are any way a stay or defence to the common-wealth where they live and so this word seems to be used again chap. 12.17 He leadeth counsellers away spoiled and maketh the judges fools But then again there is a third way of expounding these words and that seems to me above the rest the most probable to wit that both these clauses must be understood of God that the earth is by him given into the hand of the wicked that through his providence the wicked irreligious and ungodly sort of men are the great men of the earth and rule and domineer in the world at their pleasure and whereas the only remedy for this should be in those that sit in the seat of justice he covereth the faces of the judges thereof whereby is meant either that by withdrawing his grace leaving them to themselves yea delivering them up to a reprobate mind he covereth their faces so that they sit in judgement like so many blind men yea like so many idols and as not discerning between right and wrong when it is most palpable they regard not the violent courses of these wicked wretches but let them alone to doe what they please or else that he is able to cover the faces of the most righteous judges with shame when they think they have judged most uprightly by discovering to them their failings and punishing them for it And indeed hereto best agrees that last clause If not where and who is he For though some understand this as a challenge if this that I have said be not so who and where is the man that will disproove what I have spoken Or thus if it be not the wicked man that doth this which I have spoken to wit that covers the faces of the judges then who is it that doth it who but a wicked man would doe it yet I conceive the meaning of these words runs more clearly thus If not where and who is he That is if it be not God that doth these things where is he or who is he that doth them as if he should have said it is not possible that this should be done without the knowledge and will of God for if we say that it is of the Devil or wicked men yet we cannot but know that God is the supreme Ruler and governour of the whole world and all things that are therein and that they could do nothing therefore without liberty from him And thus doth Iob conclude that it is God that doth both advance the wicked and afflict the righteous Vers 25. Now my daies are swifter then a Post they flee away they see no good c. That is the daies of my prosperity Here Iob returns to his complaints alledging himself as an instance of Gods severity in afflicting those who have endeavoured to walk uprightly with God As he hath dealt with others in this kind so he hath dealt with me saith Iob the daies of my prosperity are gone on a sudden in a moment I am deprived of all that I enjoyed mine honour is laid in the dust and my life in a manner is brought unto the grave As for that clause that his daies did see no good the meaning is that he in his daies had seen no good and either it must be understood of that time only wherein this sudden change had befallen him that therein his prosperity was gone on a sudden without the mixing of one good hour or if it be extended to his whole life it must be taken as spoken by way of amplifying the sudden vanishing of his prosperous condition that the good he had enjoyed was nothing to speak of as indeed in pressing miseries men are wont to forget many times all the good which God hath done for them and are only taken up with their present sufferings See also the Note upon chap. 7.7 Vers 27. If I say I will forget my complaint c. That is if I determine to put the evils I have suffered and do still suffer out of my mind and so to give over complaining if I resolve not to give way to my passions and grief as I have done but to chear up and comfort my self it is all in vain I am afraid of all my sorrows that is the sense and weight of my sorrows do to overwhelm me with terrours and fears of Gods wrath and displeasure against me that I am not able
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
majesty and glory and then the full discovery of that infinite light and glory wherein God dwells is the face of his throne which in this life is hidden from the best of his servants Or else the clear and bright outside of heaven which appears to the eye of man that looks up thither is the face of his throne and then therefore God holdeth back the face of his throne when as it is in the next clause he spreadeth his cloud upon it that is when he withdraws it from the sight of man by overspreading it with clouds See the Note 2 Sam. 22.12 Vers 10. He hath compassed the waters with bounds untill the day and night come to an end That is as long as this world shall last and it is said that God hath compassed the waters with bounds both because he did at first dispose of the waters in those hollow places and channels of the earth wherein they are now held of which see the Note Gen. 1.9 and also because by his Providence he doth still keep in the unruly waves not suffering them to break out beyond the bounds whereto God hath confined them Vers 11. The pillars of heaven tremble and are astonished at his reproof That is When God shews himself in his indignation in thundering and tempestuous storms or earthquakes the very heavens seem as affrighted to tremble as if the foundations thereof were shaken yea the whole Universe seems to be moved as a house built upon pillars totters when the pillars thereof are shaken so that one would think that heaven and earth would come together Some by the pillars of heaven here understand the angels others the strength and powers of heaven others those high mountains and hills which stand up in the air as pillars supporting the heavens and whereon the heavens to the eye of man seem to lean and rest and are therefore called the foundations of heaven 2 Sam. 22.8 of which see the Note there but the first Exposition is most generally approved Vers 12. He divideth the sea with his power c. Some Expositours understand this of Gods dividing the Red sea before the Israelites when he carried them out of Egypt and accordingly also they understand the following clause and by his understanding he smiteth through the proud to wit that God by his wisedome drawing their enemies into the Red sea as into a net did there destroy that insolent tyrant Pharaoh and with him those proud Egyptians that followed him But I cannot conceive that Job intended any such thing because first it is generally held that Job lived long before Moses time and 2. he seems all the way here to speak of the ordinary continuall works of Gods providence and not of any such unusuall and extraordinary work and therefore it is not said that he divided but he divideth the sea with his power Nor is it much more probable that others say that by these words he divideth the sea with his power is meant that God causeth the waters of the sea through the earth to rise up in severall fountains and springs and so divideth it into severall seas and rivers and brooks The true meaning of these words I conceive is this that God divideth the sea that is he breaks the waves thereof and causeth them to cleave in sunder and so to fight and dash one against another to wit when in tempestuous weather he maketh such gulfs in the sea the waves standing up like mountains on each side of them that the very foundations of the earth seem to be discovered as is expressed 2 Sam. 22.16 of which see the Note there and accordingly we must understand the following clause of Gods stilling the sea again when it is thus tempestuous and by his understanding he smiteth through the proud For though some by the proud here understand the whale and that the rather because the whale is elsewhere called a king over all the children of pride chap. 41.34 and is many times cast up in great tempests and left dead upon the land yet I rather think that by the proud is meant the proud sea according to a like expression chap. 38.11 where God saith of the sea here shall thy proud waves be stayed and so the meaning is that when the sea swells and rageth and lifts up his proud waves as it were unto the clouds God presently subdues and stills the proud sea and makes it lye down as still as a dead man doth when he falls down being smitten through by the sword or arrow of his enemy Vers 13. By his spirit he hath garnished the heavens c. Because in the foregoing verse Job had spoken of stilling the tempestuous sea therefore some conceive here he shows how this is done to wit by a sudden clearing of the heavens By his spirit he hath garnished the heavens that is By a fair gale of wind he drives away the clouds and then the garnishing of the heavens with innumerable lights is evidently seen But because our Translatours have render'd the words not he doth garnish but he hath garnished therefore I rather understand it of Gods creating the Sun Moon and stars at the first By his spirit he hath garnished the heavens that is by his own essentiall power or by his holy spirit he hath adorned the heavens with many glorious lights As for the following clause his hand hath formed the crooked serpent some by the crooked serpent understand that meteor sometimes seen in the aire which naturalists call the flying serpent and others those celestiall circles or sphears which are involved one within another as a serpent wrappeth up himself in many folds or else some of the Constellations of heaven as some understand it of the Zodiack which goes athwart the heavens others of that which is called via lactea the milky way and others of that Constellation near the Northern Pole which from its fashion or figure is called the Dragon or Serpent that divides the two Bears with its tail which may seem I confesse the more probable because of the joyning of this with that foregoing clause of Gods garnishing the heavens But yet because it may well be questioned whether those figures of the heavenly Constellations which Astronomers have fancied and the names which thereupon have been given them were so ancient as the daies of Job I think it farre more probable which others say that by the crooked serpent is meant all kind of serpents that crawl upon the earth or all kind of sea-monsters that are in the Ocean or more particularly the Whale which is indeed elsewhere also called Leviathan the piercing serpent or the Bar-like crooked serpent Isa 27.1 who thereupon do make the generall drift of these words to be this that as God made the beauteous lights of the heavens above so he also made the most deformed and harmfull creatures that are on the earth or in the sea below and that in both God hath manifested his almighty power
man yet the wisedome of God they cannot search out But where saith he shall wisedome be found c. where by wisedome is meant the wisedome of God in his unsearchable waies as when he prospers the wicked and afflicts the righteous c. Vers 2. Iron is taken out of the earth or dust and brasse is molten out of the stone That is Iron is taken out of a brittle kind of earth wherewith it is mixed and brasse out of the stone wherewith it is as it were incorporated it is commonly called the Cadmian stone as being a hard masse like a stone and mingled with stone Vers 3. He setteth an end to darknesse c. Some understand this of Gods putting an end to the darknesse of the night by causing the light of the day to succeed in the room thereof and others understand it generally thus that man by the naturall wisedome that God hath given him discovers and finds out the most hidden and unknown things But the most Expositours hold that Job still proceeds to speak of that choice art of discovering and drawing forth the minerals that are in the bowels of the earth yea and perhaps in the sea also He setteth an end to darknesse It is spoken either of man to wit that men by going into those mines which they have digged deep in the earth with candles or torches in their hands do there discover those minerals which had from the creation lain hid there in darknesse or that by fetching them out thence they bring those treasures to light which had been alwaies before hidden in darknesse for though there be no expresse mention made of man in the foregoing verses yet because in that which he had said before concerning the taking of gold silver iron and brasse out of the earth his meaning was that those things were done by man therefore as in relation still to man by whom those things were done he adds these words also He setteth an end to darknesse Or else it is spoken of God to wit that He namely by man as his instrument and by the art and skill that he hath given to man putteth an end to darknesse that is as is before said by discovering to man and bringing forth to open view by the skill and industry of man those precious minerals that lay so low in the dark bowels of the earth that one would have thought it impossible they should ever have been discovered He putteth an end to darknesse and searcheth out all perfection that is by searching he finds out and brings to light all the perfection of nature or those things which are most precious and hardliest found man discovers perfectly The phrase may imply both the preciousnesse of those things that are found out and likewise the bringing of them to their full perfection and the drift of all is still to shew that all finite things man is able to comprehend only the wisedome of God is incomprehensible As for the following clause the stones of darknesse and the shadow of death thereby is meant either those gems and precious stones which are indeed of all other things most highly prized and therefore may be mentioned here as the perfection of nature or else any minerall stones yea and even those flints and rocky stones which they digge through that they may come at the mineralls all which may be called stones of darknesse and the shadow of death because they lye hid in the dark bowels of the earth where never light was seen and perhaps because those that descend into those dark and deadly vaults of the earth are exposed there to manifold dangers of death But what is meant by the darknesse of the shadow of death see more fully in the Note chap. 3.5 Vers 4. The floud breaketh forth from the inhabitant even the waters forgotten of the foot c. A very hard place this is and therefore Expositours differ much concerning the meaning of it But because the drift of the Chapter is clearly to shew that however man by the wisedome that God hath given him is able to find out many secret things and to effect matters of great wonder yet he is no way able to comprehend the unsearchable wisedome of God therefore there are only two Expositions which to me seem probable as being agreeable to the generall drift of Job in this place The first is that it is meant of mens finding out the way to turn the waters of rivers into other channels or of draining lands that are overflown and drowned with waters for by the floud that breaketh forth from the inhabitant is meant either the streams that break through or over the banks of the Sea or rivers and so overflow those grounds which were dry land good pasture or arable before and are said to break forth from the inhabitant because they break forth from the inhabitants that dwell on the banks of those rivers or notwithstanding all that the inhabitants can doe to damme them or keep them up and drown some adjoyning grounds where the foot of man never trod on water or where never man remember'd any such floud of waters before and are therefore tearmed waters forgotten of the foot and then the draining of these grounds by carrying these waters away in channels digged for that purpose is expressed in the following words they are dryed up they are gone away from men Or by the floud that breaketh forth from the inhabitant is meant that torrent of waters which breaketh forth from rivers or overfloweth grounds in those new channels which are made by the inhabitants thereabouts for the diverting of those rivers some other way or for the draining of those fenny grounds which waters are therefore called the waters forgotten of the foot because when they are thus carried some other way men walk dry-foot over those old channels where the rivers did formerly run or over those grounds that had been long drowned under water as if they had forgotten that ever there had been waters there and so the grounds are then made habitable dry and usefull for seed or pastorage from whence they had no benefit before which is intimated in the last words as a matter of wonder they are dryed up they are gone away from men The second Exposition is that here an instance is given of a wonderfull difficulty which those that work in mines underground do sometimes meet with which yet the wisedome of man finds a way to overcome to wit that when men are digging in those mines many fathom under ground a floud of waters sometimes breaks out upon those poor wretches that dwell there in those dark caves of the earth though they doe what they are able to prevent it even a floud of waters which the foot of man never waded nor came near and whereof they had not the least knowledge The floud breaketh out from the inhabitant even the waters forgotten of the foot but yet by the art and industry of man labouring day
without knowledge therefore have I uttered that I understood not c. thirdly Because it is very hard to shew why Elihu should be charged with darkning counsell by words without knowledge seeing the Lord here pleads with Iob after the same manner and urgeth the very same or the like works of God as Elihu had done whereas now we may easily conceive that Iob might well be charged with darkning counsell by words without knowledge whether we understand it of his own counsell or Gods For first he had darkned his own counsell in that he had not clearly enough expressed his meaning but in his passion had expressed himself so simply and foolishly that his words seemed to import worse then he thought to wit that there was no difference at all in Gods dealing with his faithfull servants and with wicked ungodly men and that God had not dealt justly with him and secondly he had darkned Gods counsels by words without knowledge in that he had seemed to imply for want of expressing himself fully and plainly that God had dealt with him as an enemy and that there was no more love in the prosperity of the righteous then the prosperity of the wicked nor no more wrath in the judgements of the wicked then in the afflictions of the righteous So that the Lord doth not here charge Iob with speaking that which was false but with uttering the truth unskilfully Who is this that darkneth counsell by words without knowledge As if he had said What do I hear Is this you Iob that talk thus foolishly and pettishly as if you meant to charge me with injustice whatever others might have done I expected better words from you Vers 3. I will demand of thee and answer thou me This seems to be spoken with reference to that proud challenge of Iobs chap. 13.22 Call thou and I will answer or let me speak and answer thou me wherein he gave God the choice either to object against Iob and then he would answer or to answer what Iob should object against him and accordingly therefore the Lord here puts Iob to answer to certain Questions that he propounds to him the drift whereof is to give Iob to understand that if he could not give a full and clear account of these ordinary works much lesse was he like to know his secret counsels and therefore it must needs be a high degree of arrogance to charge him with injustice whose works he was not able to comprehend and who being of infinite wisedome and power must needs be of infinite justice and holinesse too Vers 4. Where wast thou when I laid the foundations of the earth c. As if he had said Poor wretch many ages after the earth was created thou hadst not a being and how then canst thou know how it was done declare if thou hast understanding that is since you think your understanding so great that you can dispute with me and blame the dispensations of my Providence shew me I pray how this was done Vers 6. Whereupon are the foundations thereof fastned c. See the Note chap. 26.7 or who laid the corner stone thereof As the foundations so also the corner stones of a house whereby the walls are firmly joyned together do contribute much to the strength and stability of any building in allusion whereto the Lord here demands of Iob who laid the corner stone of the earth intimating that surely he did not contribute either counsell or assistance therein but that the Lord alone did it with whom therefore he might see that he was no way fit to contend Some conceive that it was of old a custome that when any glorious building was to be raised some Prince or great man was wont to lay the corner stone and that thereto these words do allude which may seem the more probable because of that which follows in the next verse Vers 7. When the morning stars sang together and all the sons of God shouted for joy To wit as men are wont with shouting and singing to expresse their joy when the foundations are first laid of any great and magnificent building Some Expositours understand the first clause literally of the stars in the firmament and accordingly they hold first that it is said they sang together because being of different magnitudes and having different motions and influences they did yet as it were harmoniously joyn together in sounding forth the praises of God as in a consort of different voices singing together in that they did shew forth the infinite power and wisedome and goodnesse of their Creatour according to that of David Psal 19.1 The heavens declare the glory of God c and secondly that they are called the morning stars either because those stars that shine in the morning are by a Synecdoche put for all the stars in generall or because from the first morning of time in the Creation of the world they sang forth the praises of God whence some would have the similitude to be taken from the singing of Birds at the first break of day And whereas against this it might be objected that the stars were not created till the fourth day Gen. 1.14 and therefore could not praise God when the foundations of the earth were lay'd to this they answer first that no more is here intended but that they praised God even at the creation and 2ly that the stars were created the first day together with the heavens light only their light was not then such as it was afterward made to be on the fourth day But then again others hold that both clauses do here express the same thing to wit that the angels who were therefore created the first day together with the highest heavens of which see the Note Gen. 1.1 did sing forth the praises of God when they saw the foundations laid of this glorious fabrick of the world for say they as they are the Angels that are called the sons of God in the second clause wherein all Interpreters agree see the Note chap. 1.6 to which some adde that the word all and all the sons of God shouted for joy is purposely inserted to imply that even those angels that afterward fell away did then at first praise God together with the rest so they are the angels also that are called in the first clause the morning stars both because they were the first and best of all Gods creatures and particularly because of their exceeding glory and brightnesse as in allusion to the brightest of all the stars the morning star for which cause also the Apostle calls the holy angels 2 Cor. 11.14 angels of light And indeed this I conceive to be far most probable because I conceive it is clear that the stars were not created till the fourth day whereas the Lord here speaks of the shouting and singing that was on the first day when the foundations of the earth were laid as is the more evident in the following verses
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
and indeed however the kingdome was given to Christ as he was man yet as he was the only-begotten son of God it was his by right of inheritance and therefore Christ is called the heir of all things Heb. 1.2 or thirdly to imply the priesthood of Christ to wit that upon his mediation merits and intercession wherein may be included that prayer of his for his elect people Joh. 17.5 c. all nations should be put in subjection under him And indeed Christs kingdome is ascribed to his mediation Phil. 2.8 9. He humbled himself and became obedient unto death wherefore God also hath highly exalted him c. Yea and whereas Christ alledgeth this place to prove that he did not take upon him the priestly office of himself Heb. 5.5 Christ glorified not himself to be made an high priest but he that said unto him Thou art my son this day have I begotten thee it may seem that it is alledged in reference to these following words Ask of me and I shall give thee c. for there is nothing else in the place that hath any relation to the priesthood of Christ Vers 9. Thou shalt break them with a rod of iron c. That is if they will not obey thee but shall bandy together against thee thou shalt not only break all their plots and combinations but shalt also easily and irrecoverably destroy them for ever by thine almighty eternall and unresistable power even as when men dash in pieces a potters vessel The like expression is frequently used in other places to signify the irrecoverable destruction of a people as Jer 19.11 I will break this people and this city as one breaketh a potters vessel that cannot be made whole again and so also Isa 30.14 Some conceive that by the rod of iron here mentioned is meant the word of Christ which is the sceptre of his kingdome according to those expressions elsewhere He shall smite the earth with the rod of his mouth and with the breath of his lips shall he slay the wicked Esa 11.4 and Rev. 19.15 Out of his mouth goeth a sharp sword that with it he should smite the nations and he shall rule them with a rod of iron And indeed the wicked may well be said to be destroyed by the word of God because the destruction that falls upon them is the sure effect of those threatnings wherein this destruction was denounced against them But yet here I conceive it is meant of the unresistable power of Christ namely that Christ shall destroy his obstinate enemies not only at the day of judgement but also often here in this world a notable instance whereof we have in the Jews who are so dashed in pieces that they are scattered abroad all the world over Yet some shadow there was also of this in the great victories of David over the nations that rose up against him 2 Sam. 8. and 1 Chron. 18 and 19. Vers 10. Be wise now therefore O ye kings c. He expresly addresseth his speech to kings and judges because first Gods advancing them was an engagement to them above others to serve the Lord secondly such have usually great power to draw men in to Christ or to keep men off from submitting to him thirdly one end why God hath given them their authority is that they may improve it for the drawing in of men unto Christ and fourthly being puft up with their greatnesse and the high conceit they have of their own wisedome and being withall still jealous that their subjects by embracing the Gospel will prove seditious they above others are hardliest wone to stoop to the government of Christ Yet withall under these the people also are comprehended as appears by that generall clause vers 12. Blessed are all they that put their trust in him if kings be bound to submit much more those of inferiour rank As for the expressions here used Be wise and be instructed they imply that however they might count the Gospel foolishnesse and pride themselves in their wisedome yet it would be their wisedome to embrace and believe the instruction of the Gospel and most grosse folly it would be to oppose the Lords anointed And then this word now is added Be wise now therefore O ye kings as in reference to the word then vers 5. Then shall he speak to them in his wrath c. as if he should have said Now submit whilst you may be accepted before that time comes when he will surely destroy all that have opposed him How both this and that which followeth may in some sense be applyed to David we may easily conceive Vers 11. Serve the Lord with fear and rejoyce with trembling Rejoycing and trembling are here joyned together as are fear and joy Matth. 28.8 And they departed quickly from the sepulcher with fear and great joy and it may be meant either of their carnall rejoycing in their greatnesse and prosperity as if he had said Whilst you rejoyce in your eminency above others forget not to fear and tremble before the Lord your God or else rather of their spirituall rejoycing in Christ and the wonderfull grace of God tender'd to them in him namely that they should take heed that they did not turn the grace of God into wantonnesse or Christian joy into carnall licentiousnesse but that their joy should be still temper'd with a holy fear of doing any thing that should provoke the Lord to displeasure against them Vers 12. Kisse the Son c. To wit both by way of acknowledgement of his sovereignty if you referre it to David and by way of submission to his regall power and likewise also by way of divine adoration if we understand it of Christ the only-begotten Son of God coequall with the father For that kissing signified both these we may see in the Notes upon 1 Sam. 10.1 1 Kings 19.18 and Job 31.27 As for the following words lest he be angry and ye perish from the way c. they must be referred to the Lord mentioned in the foregoing verse if ye understand the former words of David but those being understood of Christ these may farre more probably be referred to him Kisse the Son lest he that is the Son be angry c. and by perishing from the way is meant either their being cut off by the judgements of God here in this world suddenly and unexpectedly whilst they promised themselves nothing but safety or their being cut off whilst they were pursuing their projects and disabled from bringing them to effect Blessed are all they that put their trust in him That is in the Lord Jehovah or rather in his Son Christ And this clause is added both to set forth the grievousnesse of the miseries that would befall them against whom his wrath should break forth by affirming how happy they were that by trusting in Christ were secured from that danger and also to imply that though there was nothing spoken yet but of Christs
the Covenant whereby they were bound every way to carry themselves to the Lord as became his people but only contented themselves with the mere outward service of offering sacrifices I know that some Expositours that limit the word Saints to the holy 〈◊〉 amongst Gods people do accordingly also expound this clause those that have made a coâ—enant with me by sacrifice that is those that have not rested in the meer outward service of sacrifices but have also minded the covenant whereof the sacrifices were a signe and that others conceive it is added with reference to the wicked hypocrites amongst them those that have made a Covenant with me by sacrifice that is those that thought the covenant betwixt me and them was only about sacrifices which therefore having given me they concluded they had done enough and that for this I was bound as by covenant to them And so likewise for the first clause Gather my Saints together unto me some hold that the Jewes who had made a covenant with God that they would serve him with sacrifices are here called to appear before Christ determining the abrogation of the ceremoniall law and then others take it to be spoken to the angels who at the day of the last judgement are to gather the elect together Matth. 24.31 But the first exposition suits best with the scope of the Psalm Vers 6. And the heavens shall declare his righteousnesse c. As if he should have said Though now this people carry it away with a great deal of confidence as if they had fulfilled all righteousnesse in giving him the sacrifices he required of them and so do obscure his righteousnesse by the mists of these frivolous pretences yet when he shall appear to judge them he will from heaven discover his righteousnesse and make it manifest before all the world that he was not satisfied with such externall shews of service whilst their hearts were profane and wicked This phrase therefore of the heavens declaring his righteousnesse doth either only imply the heavens bearing witnesse against this people concerning the righteous sentence which God should pronounce against them according to that which is said in the foregoing Notes vers 1. and 4 or else it is used to imply which is much to the same effect how clearly the righteousnesse of God in proceeding so against them should be discovered For because the light of the heavens discovers things to men and that which from heaven is manifested all the inhabitants of the earth must needs see therefore that which is made most clear and manifest is said to be revealed from heaven Yet I say some too understand this of the clear revealing of the righteousnesse of God in the daies of the Gospell and others of the angels executing judgement upon wicked men at the last day Matth. 13.39 41. As for that last clause for God is judge himself it may imply 1. that it is no wonder therefore though the heavens be ready to serve him and 2. rather that whereas they had hated and despised the godly when they had testified against their contenting themselves with the bare formalities of sacrifices now they should not be able any longer thus to flatter themselves because God himself would now decide this controversy by his sentence who is the only just judge from whom nothing can be hidden who will not be corrupted nor can judge unjustly Vers 7. Hear O my people and I will speak O Israel and I will testify against thee See the Note Deut. 4.26 Hereby the Lord implyes that his controversy with them was because having by covenant taken the Lord to be their God they had not carried themselves towards him as became his people and that the main thing he alwaies required of them was that they should hear and obey his voice according to that Jer. 7.22 23. Vers 8. I will not reprove thee for thy sacrifices or thy burnt-offerings to have been continually before me To wit in that they were appointed to be offered every day See the Note Psal 40.6 Vers 11. I know all the fowls of the mountains c. That is They are mine and provided for me and therefore I can make use of them as I please Vers 12. If I were hungry I would not tell thee c. As if he had said If this could be I need not require a sacrifice of thee since all the creatures in heaven and earth are at my command Vers 14. Offer unto God thanksgiving c. As if he had said Let that be the constant sacrifice thou offerest to God without which indeed other sacrifices are nothing worth And observable it is that though these are expressed as the words of God to his people yet he doth not say Offer unto me thanksgiving but Offer unto God thanksgiving which is to imply that upon this ground because he was God an infinite almighty spirit it must needs be no better then grosse folly to think that he should be delighted with outward sacrifices And pay thy vows unto the most High that is thy vows of thanksgiving and obedience See also the following Note Vers 15. And call upon me in the day of trouble c. Thus to the duty of praising God he adds that of prayer also and under these are comprehended also all the inward worship we owe to God as faith in God the knowledge love and fear of God c. without which we cannot either praise God or pray to God as we ought to doe And he expresseth particularly calling upon God in the day of trouble either because then men are wont to pray most fervently or to shew that in our greatest troubles we must still put our trust and confidence in God Nor needs it seem strange that praising God is in the foregoing verse set before prayer here both because even when we come first into the world we owe God a sacrifice of praise were we able to give it even for the mercies conferred upon us from our first conception before any day of trouble can put us upon prayer and likewise especially because the acknowledgement of that glory which is due to God as the fountain of all the good we can expect from God is the very first spring of prayer and therefore some understand the following clause of glorifying God by prayer But I rather take it thus I will deliver thee and thou shalt glorify me to wit by thanksgiving and a holy life Vers 16. But unto the wicked God saith What hast thou to doe to declare my statutes or that thou shouldest take my covenant in thy mouth To wit by pretending thy self to be one of my people or by talking of my laws and covenant And thus the Lord rejects not only sacrifices but even the more spirituall services of praise and prayer when the men that perform them are wicked Some I know understand this of teachers and magistrates and their urging Gods laws and covenant upon others But though
1. because no man heard their threatnings that would give David notice of it and 2. because they minded not Gods all-hearing ear yea and perhaps thought that God minded not what is done here amongst men see Psal 10.11 Vers 9. Because of his strength will I wait upon thee That is Because of Sauls strength I will rest with patience upon thee without whom by his strength I know he can doe nothing Vers 10. The God of my mercy shall prevent me That is The God that is and alwaies hath been mercifull to me shall help me either before I come to be in any great danger or at least before Saul shall do me the mischief he intends see also the Note Psal 21.3 Vers 11. Slay them not c. That is Cut them not all off on a sudden lest my people forget that is lest my followers or my countreymen or the people over whom thou hast appointed me to reign forget thy mercy to me and thy just wrath upon mine enemies and the sins whereby they provoked thee to punish them or lest being freed by this means from the afflictions which they formerly endured from them they should grow forgetfull of serving thee Because judgements suddenly executed are usually as suddenly forgotten therefore David prayeth that God would rather destroy them by degrees that his people might for their spirituall advantage have them the longer in their eye as spectacles of Gods vengeance Yea and herein withall too 1. he bridles himself from that which is naturall to men an over-eager desire of the present destruction of his enemies and 2. he covertly taxeth the people for being so ready to forget the great works of God Scatter them by thy power that is by thine almighty power which is here opposed to Sauls great strength mentioned before vers 9 break them in pieces and bring them to such misery that they may wander up and down some one way and some another not knowing where to find any relief or refuge and bring them down to wit from that lofty condition wherein now they live All which he begges for the good and in the name of all Gods people and therefore he addes those last words O Lord our shield Many expositours take this to be spoken by David as a type of Christ concerning the dispersion of the Jewes whom God hath not utterly destroyed but scattered through the world that his people Jewes or Christians might not forget their sin nor the wrath that is fallen upon them for their despising and crucifying the Lord of glory Vers 12. For the sin of their mouth and the words of their lips c. See the Note above vers 7 let them even be taken in their pride that is when they are in the height of their prosperity and pride or let them be punished for their pride which is indeed the ground of all their cursed speeches or let them be insnared in their own pride let that which they have in their pride attempted against me prove their own ruine and for cursing and lying which they speak that is their execrations and slanders And this too some apply to the blasphemous speeches of the Jewes against Christ Vers 13. Consume them in wrath consume them that they may not be c. That is let their wealth and worldly greatnesse wast by little and little till they come to nothing and farre from being what they now are or thus When thou hast kept them long enough in an accursed wasting condition as spectacles of thy wrath for the instruction of others then destroy them utterly from the land of the living and let them know that God ruleth in Iacob unto the ends of the earth that is let these men know when they come to be destroyed that God ruleth in his church whereever it is spread unto the ends of the earth or let men know even the heathens unto the end of the earth by hearing of so famous a judgement upon the wicked adversaries of the godly that God ruleth in Jacob. Vers 14. And at evening let them return c. This is added in reference to that which was said before ver 6. as if he had said Let their judegment be answerable to their sin as now they run up and down to take me returning in the evening and make a noise like a dog and goe round about the city so at evening let them return to wit when they have all day run up and down for meat and let them make a noise like a dog howling for hunger and goe round about the city to begge their bread and no where find it as is more fully expressed in the next verse Vers 15. Let them wander up and down for meat and grudge if they be not satisfied Or If they be not satisfied then they will stay all night and so lye pinched with hunger all the night long see the note Job 15.23 Vers 16. But I will sing of thy power c. Thus he ascribes his escape to God though it were by the device of his wife Michal yea I will sing aloud of thy mercy in the morning that is say some when they thought to have had me in their power alluding to Sauls commission to his officers 1 Sam. 19.11 to watch him and to slay him in the morning Vers 17. Vnto thee O my strength will I sing c. He tearms God his strength in opposition to what he had said vers 9. of Sauls strength PSALM LX. The Title TO the chief Musician upon Shushan-eduth c. Shoshannim the plurall number of this word Shushan we have in the Title of the 45. Psalm concerning which see the Note there And because Eduth signifyeth a testimony or beautifull ornament therefore some translate Shushan-Eduth the Lilly of the Testimony because this Psalm was a glorious testimony of David faith and thankfulnesse or because praying in this Psalm for the good successe of his forces gone out against the nations here mentioned he insisteth largely on the glorious promises that God had made concerning the kingdome of David and the enlarging of his peoples territories vers 6 c and others the lilly of beauty or ornament because this Psalm shews that the kingdome of Israel should be glorious and eminent above other kingdomes as the lilly is above other flowers and others a six-stringed instrument of the Testimony because the Priests used to play hereon before the Ark which was called the Testimony Michtam of David to teach the same I conceive is intended in this clause as is in those Titles A Psalm of David Maschil Psal 32 and A Psalm of David to bring to remembrance Psal 38. concerning which see the Notes there Yet some would expresse the particulars which this Psalm was intended to teach as that it was to teach posterity the great things that David had done or to teach that God would fully make good his promise concerning the land of Canaan though hitherto a good part of it
for the last words out of Zion see the Note Psal 128.5 PSAL. CXXXV Vers 2. YE that stand in the house of the Lord in the Courts of the house of our God Though this Psalm begins with the very same words in a manner as doth the foregoing Psalm yet I conceive the drift of this is not only to stir up the Priests Levites as it was in the former to this duty of praising God but the people also that 1. because the arguments which here he brings to presse this did in common concern both Priests people 2. because that clause which is here added in the Courts of the house of our God may be extended to the people as well as to the Priests seeing there were some Courts in the Temple which were for the people to worship God in Vers 3. Sing praises unto his name for it is pleasant That is The name of God is pleasant delightfull to his servants when they think or speak of it or It is a pleasant and delightfull thing to sing praises to his name Vers 5. Our Lord is above all gods That is all that are called gods see the Note Deut. 10.17 And in advancing the Lord above all Idol-gods he hath respect to the high esteem which the heathens had of them Vers 6. Whatsoever the Lord pleased that did he in heaven and in earth in the seas and all deep places That is all deep rivers and lakes or by deep places may be meant all the invisible depths both of the earth and waters even to the very centre Vers 7. He causeth the vapours to ascend from the ends of the earth c. Of which in the middle region of the air the clouds are formed Now in saying that these ascend from the ends of the earth either his meaning is that they ascend from all parts of the earth in every quarter of the world or else that they ascend from the sea which is the lands end or the utmost bounds of the earth And indeed those vapours of which watry clouds are formed do usually rise from watry places of the earth and especially from the seas whence is that of Elijahs servant 1 Kings 18.44 Behold there ariseth a little cloud out of the sea like a mans hand see also Amos 5.8 He maketh lightnings for the rain that is to make way for the rain the lightnings bursting the clouds that so the rain may pour down or to goe along with the rain this being the wonder here noted that fire and water should so go together break forth from the same cloud he bringeth the wind out of his treasuries that is say some out of the caves and hollow places of the earth but I rather conceive that because the wind riseth many times on a sudden as our Saviour saith Joh. 3.8 we cannot tell whence it cometh therefore God is said here to bring it forth as if he had it locked up in a readinesse in some secret hidden treasuries or store-houses Vers 13. Thy name O Lord endureth for ever and thy memoriall O Lord throughout all generations See the Note Psal 102.12 Vers 14. For the Lord will judge his people and he will repent himself concerning his servants That is Though he may for a time afflict his people yet he will at last relent over them and punish their enemies see the Note Deut. 32.36 Vers 15. The idols of the heathen are silver and gold c. By this description of the vanity of idols compared with the fore-mentioned works of God he clears what he had said before vers 5. that our Lord is above all gods What is farther to be noted in this and the five following verses see in the Notes Psal 115.4 11. Vers 21. Blessed be the Lord out of Zion c. That is Resorting to Zion the place of Gods presence and publick worship let us thence praise the Name of our Lord. PSALM CXXXVI Vers 1. O Give thanks unto the Lord for he is good for his mercy endureth for ever See the Notes 2 Chron. 7.3 and 20.21 Vers 4. To him who alone doth great wonders See the Note Psal 72.18 Vers 6. To him that stretched out the earth above the waters See the Notes Gen. 1.9 and Psal 24.2 Vers 7. To him that made great lights See the Note Gen. 1.16 Vers 8. The sun to rule by day c. That is to have sole power under God to give light by day the moon stars not then appearing as on the other side the moon stars have the only power to give light by night the sun being then hidden from our sight and are therefore also said in the following verse to rule by night Vers 14. And made Israel to passe through the midst of it To wit the red sea as was said in the foregoing verse not only by opening a passage for them through the waters but also by giving them courage to passe between those heaps of water with as much confidence as if they had been to goe on dry land in any other place Vers 16. To him which led his people through the wildernesse To wit carefully tenderly as a father leads his child or a shepheard his flock supplying them in their wants protecting them from dangers going before them by day in the pillar of a cloud and by night in a pillar of fire see the Note Exod. 13.21 Vers 23. Who remembred us in our low estate That is many and many a time when our dangers miseries were greatest Vers 26. O give thanks unto the God of heaven That is that created the heavens that hath his habitation in the heaven and from thence doth support and govern the whole world PSALM CXXXVII Vers 1. BY the rivers of Babylon there we sat down yea we wept when we remembred Zion For the better understanding of this other passages in this Psalm take notice 1. that it was penned as in the name of the holy Levites that had been singers in the Temple as appears by many passages in it as those wherein there is mention made of their harps the enemies desiring them to sing one of the songs of Zion c 2. that the drift of this Psalm might be different according as we may differently conceive of the time when it was written For if it were penned after their return out of Babylon as some think because he speaks here of those things that were done in Babylon in the time past there we sat down yea we wept when we remembred Zion c. then the scope of the Psalmist was to render the people the more thankfull for their deliverance out of Babylon by putting them in mind how sad their condition was when they were in captivity but if it were composed whilst they were yet in Babylon Cyrus not having yet subdued the Babylonians which others conceive may be probably gathered from those words vers 8. O daughter of Babylon who art
added all deeps to wit with all things contained therein But see the Note Psal 135.6 Vers 8. Fire and hail c. By fire here is at least especially meant lightnings which are frequently seen in storms of hail all other fiery meteors in the air snow vapour stormy wind fulfilling his word to wit all exhalations cold hot which are all here numbred with the earth because they rise originally from the earth and their force is chiefly felt here Vers 11. Kings of the earth and all people c. Man is here mentioned last because he was last created but amongst the sons of men kings are first named as before the angels were first named amongst all the creatures in heaven the sun amongst all the heavenly lights because they in regard of their dignity were most engaged to doe this yet were hardliest wonne thereto whence it is also that such great ones are again and again urged to it in the following words princes and all judges of the earth Vers 13. His glory is above the earth and heaven See the Note Psal 8.1 Vers 14. He also exalteth the horn of his people c. See the Note 1 Sam. 2.1 10 2 Sam. 22.3 and Psal 89.24 the praise of all his saints that is and this that God doeth for them is indeed the glory of his people and yields them continuall matter of praising God even of the children of Israel a people near unto him to wit in regard of their near relation to him as being by covenant his peculiar people yea their spirituall alliance in Christ Joh. 20.17 as also in regard of Gods familiar revealing himself to them and their drawing nigh to God in all the duties of his worship and service see Eph. 2.13 and Heb. 10.19 22. PSAL. CXLIX Vers 1. SIng unto the Lord a new song c. See the Note Psal 33.3 Most of our best Expositours conceive that this Psalm was composed immediately upon or before the deliverance of the Jews out of the Babylonian captivity that one main scope of the Psalmist therein was to arm them against the streights they were still to goe through and the sore calamities that would again befall them especially under the persecution of Antiochus and that by putting them upon the expectation of that their full redemption which was then shortly to be accomplished by Jesus Christ whereof their deliverance out of Babylon was but only an outward pledge And if this were the drift of the Psalmist it may be probably thought that he took this expression from that prophesy of Isaiah chap. 42.10 where speaking of the kingdome of Christ he hath these very words Sing unto the Lord a new song c. But the truth is I see not in any clause of the Psalm why it might not be as well written concerning the victories of David over the nations round about him However in the next clause and his praise in the congregation of saints there is an intimation that however Gods people had been scattered or disturbed in the publick service of God yet now they should have their holy assemblies again Vers 4. For the Lord taketh pleasure in his people c. That is of his own free grace he hath set his love upon them so he delighteth in them and in their service he will beautify the meek with salvation that is he will make his poor afflicted despised people that meekly wait upon him glorious by the wonderfull deliverances he will work for them Gods taking their part shall be an honour to them according to that Psal 91.15 I will be with him in trouble I will deliver him honour him see the Note also Psal 132.16 And for this word the meek see tne Note Psal 22.26 Yea and this may be extended also to the honour that God puts upon the faithfull when they are delivered from the state of wrath and translated into a state of adoption and especially when in heaven God shall cloath them with unexpressible glory Vers 5. Let the Saints be joyfull in glory c. That is Let them rejoyce gloriously or rather Let them rejoyce in or for that glory which God shall put upon them to wit by bringing them into a flourishing condition again Yet this too may be extended to the spirituall glory of the saints here and their eternall glory in heaven Let them sing aloud upon their beds that is by night as well as by day see the Note Job 35.10 Or else this expression of singing upon their beds may be used to imply the cause of their joy to wit that God should bring them to live peaceably and securely again according to that Levit. 26.6 ye shall lye down and none shall make you afraid and that the rather because their consciences should now also be quieted and should yield them much sweet refreshing whereas before the apprehension of Gods wrath in the sad condition they were brought into had sorely perplexed them Vers 6. Let the high praises of God be in their mouth c. It is in the Hebrew in their throat thereby to set forth that they should sing aloud which is not done without some straining of the throat as we may see also Isa 58.1 where that which we translate Cry aloud is in the Hebrew Cry with the throat As for the following words a two-edged sword in their hand that seems to imply that whereas of late years they had been of abject spirits in a servile condition forced to undergoe any thing the heathens round about would doe to them now they should take courage again go out against their enemies with weapons in their hands to defend themselves to destroy them And indeed if we understand this of the begining of Davids reign that which follows in the next verses To execute vengeance c. may well be meant of the many glorious victories which he obtained over the heathen nations round about him But now because many of our best Expositours do understand this of the times after the Babylonian captivity we cannot find that ever the Jews after that did so universally prevail against the heathen as seems to be set forth in the following verses To execute vengeance upon the heathen and punishments upon the people to bind their kings with chains and their nobles with setters of iron c. for that which was done by the Maccabees cannot amount to so much especially considering in what a sad condition they did at last leave that people therefore they doe generally referre this to the daies of Christ do accordingly hold that this with that which follows in the 2. next verses is meant either 1. of the Churches victories in the daies of the Gospel over her mighty enemies or 2. of the saints subduing the heathens and bringing them to submit to the yoke of Christ by the preaching of the Gospel that two-edged sword of the word as it is called Heb. 4.12
of worldly men nor have I by mine own reason understanding study attained the knowledge of the mysteries of salvation the knowledge of the holy those saving holy truths which are revealed in the holy Scripture which all the saints they only do attain Vers 4. Who hath ascended up into heaven or descended c. That is Who is it that doth by his Providence govern all things both in heaven above and in the earth beneath or rather Who hath been able to goe up into heaven to see what is done there or to know what God hath there determined concerning the way and means of mans salvation and who hath then descended again to tell what he hath seen there or to make known unto others the counsels of God concerning mans salvation It is as if he had said surely no mere man ever did this It is as possible for man with his body to climb into heaven and then to come down again as it is for him to know all the creatures in heaven and earth or much more to rule and govern them or as it is for him to understand of himself or by his own power the way and means of life eternall It is onely God that hath all the creatures at his beck and command and that therefore exactly understands them all and it is God only that can reveal to man what he hath from all eternity appointed concerning the way of mans salvation So that the drift of this passage is to shew how poor and weak and brutish mans knowledge is in comparison of Gods or how impossible it is that man should understand any thing of true wisdome unlesse it be by revelation from God in Christ And it may well be that with respect to this place Christ used that expression concerning the impossibility of mans attaining the saving knowledge of heavenly mysteries unlesse they were by him who came out of the bosome of the father revealed unto them Ioh. 3.13 And no man hath ascended up to heaven but he that came down from heaven even the Son of man which is in heaven Yea and to the same purpose are the following Questions Who hath gathered the wind in his fist that is Who hath the winds absolutely at his disposing so that he can hold them in or let them loose at his pleasure Who hath bound the waters in a garment that is as in a garment which may be meant both of the waters in the clouds which are as a black mantle wherewith the heavens are sometimes covered wherein the waters are bound up that they may not all fall down together suddenly but may be distilled down by little and little as through a strainer likewise of the waters below as namely the waters of the sea which are there held within the sea-shoares by the speciall Providence of God as with a garment for which see also the Note Iob 38.9 or the waters in the earth which are there covered bound up as in a garment so are strained out here there in springs fountains Who hath established all the ends of the earth that is Who hath caused the whole globe of the earth from end to end every way to stand fast in the midst of the aire without any thing to support it or Who hath setled the sea-shoares so fast sure that they are not overborn by the sea notwithstanding the raging billowes thereof do with such violence beat upon them What is his name what is his sons name if thou canst tell As if he should have said Tell me who it is name me the man if thou art able that hath done these things or if such a man there hath been only he is now dead tell me then any of his sons or posterity that are descended from him And the question doth doubtlesse imply a vehement negation that there was never any but God the only-begotten Son of God that could do these things whose name must needs be ineffable because his offence being is incomprehensible which shews that the scope of all these Quere's is to imply how brutish the knowledge of man is in comparison of the wisdome of God whereby he hath done and doth daily such wonderfull things and so far above the reach of our understanding and that therefore the only way for men to attain wisdome is not curiously to search into those things which are above their reach but humbly to seek it from God in Christ Vers 5. Every word of God is pure c. See the notes Psal 12.6 119.140 Having shewn in the foregoing verse that God in Christ is the only fountain of all true wisdome this is added to shew that God hath in his word the unquestionable foundation of faith revealed this wisdome unto us and that here therefore we can only attain the saving knowledge of God and of Christ He is a shield unto them that put their trust in him that is to them that having attained the true knowledge of him do thereupon put their trust in him in the sure promises which in his word he hath made to them Vers 6. Adde thou not unto his words c. As namely by pretending any revelation from God by canonizing any humane writings or by misinterpreting the Scriptures so affirming that to be the word of God which indeed is not And observable it is that Agur makes no mention here of the sin of diminishing ought from Gods word as Moses doth Deut. 4.2 which was doubtlesse because men are most prone by false glosses wresting of it to adde unto it Lest he reprove thee that is Lest he severely punish thee to wit for thy sawcinesse presumption in falsifying his word thou be found a liar namely when God shall discover thy forgeries impostures Vers 7. Two things have I required of thee c. To wit two things particularly principally as most needfull both for Gods glory his own good deny me them not before I dye that is as long as I live in this world for so it is in the Original withhold them not from me before I dye Vers 8. Remove far from me vanity and lyes c. By vanity may be meant all vain courses as Idolatry see the Note 2 Kings 17.15 or pride or covetousnesse such other sins as carry men greedily to seek after or to glory or delight in the vain things of this world see the Notes Psal 4.2 24.4 yea all kind of sin and wickednesse whatsoever see the Note Iob 31.5 by lies all errors in judgement evill thoughts concerning God all false dealing either by word or deed all perjury craft cousenage hypocrisy And by desiring that God would remove these far from him may be meant that God would pardon him not lay these to his charge likewise that he would sanctify him purge him from these corruptions not suffer them at any time to prevail against
wholly his and 2. Because he hath given us such an excellent being making us after his own image enduing us with reason and understanding that so we might know him and have a special interest in him 3. Because he made all the creatures for our sake and so all that we enjoy in the creatures we have from him 4. Because by the same power whereby we were created we are continually preserved and 5. Because consequently he is able every moment to destroy us therefore it is most equal that we should love and fear and obey him and consecrate our whole lives to his service especially out youth which is the first fruits of our years the flowre and beauty of our time wherein we are able to do him the best service all the faculties both of soul and body being then in their prime And the rather also should men be mindful of doing this because in youth men are most apt to forget God as they then begin to frame their lives so they are like to continue in regard that being once accustomed to sin they will hardly afterwards be brought to leave it while the evil days come not to wit the dayes of old age wherein men are subject to many and manifold miseries and sorrowes nor the years draw nigh when thou shalt say I have no pleasure in them that is wherein men grow weary of their lives and are ever full of complaints The drift of all that is here said is to shew that it is not fit that young men should put off the care of their eternal good till they come to be old because old age being so full of infirmities and miseries they will not then be able to do the good they have neglected in their youth nor will scarce find freedom of spirit enough seriously and sincerely to mind the great work of repentance and of making their peace with God Nor is it fitting to over-burthen that age with the bitter sorrow of repenting for the sins of youth which is already unable to bear the heavy load of so many weaknesses and sorrowes as it lies under but rather that men should by the early piety of their youth store up those graces and comforts that may allay the bitternesse of their old age Vers 2. While the Sun or the light or the Moon or the Stars be not darkened c. Some Expositors conceive that by the light here is meant any artificial light as the light of a torch or candle But doubtlesse it is the light of the Sun that is here intended and this I conceive is particularly mentioned either the more fully to expresse how the Sun is darkned to old men to wit because they cannot discern the light thereof or else because the light of the Sun is to be seen when the body of the Sun cannot be seen as in the twilight both of morning and evening and when the Sun is covered over with clouds And many Expositors do understand this of the blindnesse or dim-sightednesse of old men to wit that when old age comes that doth so darken mens eyes that they can scarcely discern the light either of the Sun Moon or Stars it is dark with them even at noon day And so also accordingly they understand the following clause nor the clouds return after rain that is even when the heavens are clear as they use to be after rain yet they are still cloudy to old men by reason of the darkness of their eyes even the clearest aire to aged men being duskish and misty young men may have some distemper in their eyes and and yet recover their sight again but old mens eyes are clouded without hope of ever seeing clearly again But because the dimnesse of the eyes is mentioned in the following verse therefore I rather think that by the darkning of the Sun and the light of the Moon and the Stars is meant either 1. The weakening of the vigour of the superior and rational faculties of the soul the understanding judgement memory and fancy which do in old age become more dark and dull then they were in mens youth or else 2. The darknesse of many and manifold miseries and sorrowes that do constantly attend old age to wit that the prosperity and joy of their former days is then turned into affliction and sorrow all their former comforts both greater and lesse do then fail them they take no delight in those things wherein others do chear and refresh themselves but both by day and by night they are in continual anguish and sorrow which may seem the more probable because usually in the Scripture prosperity and joy are compared to the Sun and to the light see the Notes Judg. 5.31 2 Sam. 23.4 and on the other side grievous afflictions such as do swallow up all former joy and prosperity are compared to the darkening of the Sun Moon and Stars as in Joel 2.10 The earth shall quake before them the heavens shall tremble the Sun and Moon shall be dark and the Stars shall withdraw their shining and so also Isa 13 9 10 11. and in many other places And accordingly also we may understand the following clause nor the clouds return after rain either 1. Of the vapours that do continually in old men ascend from the stomack to the head and brain and the defluxions of rhewme and flegme by the eyes nostrils and mouth which are as the showres of rain that fall from the head to wit that as in winter though it rain very much yet the skie is still overcast with clouds the very rain that falls returning back vapours into the air that do again fill the skie with fresh clouds so in old men though there be a continual voyding of flegme and rhewme yet the defluxions that fall upon the breast and stomack do still send back to the brain matter enough to breed more in young men after colds taken rhewmes may be dryed up and so the brain may become dryer and clearer again but in old men they continue alwayes and are never dryed up Or 2. As a Proverbial speech setting forth the continual succession of several diseases pains and miseries that come thick and threefold upon old men without any intermission of trouble even as in winter no sooner doth it leave raining but presently the clouds gather again whereas in summer after some showres of rain are fallen the heavens are usually cleer and bright again V. 3. In the day when the keepers of the house shall tremble c That is The hands and armes shall shake with palsies for these they are that are here called the keepers of the house because therewith men keep off all hurt from the body and provide meat and clothing and all things necessary for the upholding and preservation of it I know that by the keepers of the house some understand the ribs wherewith the vital parts within the body are fenced and secured from danger and others the outward senses or the
and more peculiarly the King of Zion and to their astonishment and joy observe and consider how much his magnificent state did excell that of Solomon which is much the same with that Zach. 9.9 Rejoyce greatly O daughter of Zion shout O daughter of Jerusalem behold thy King cometh unto thee 3. That by the crowne wherewith his mother crowned him is meant either those faithfull soules that by the preaching of the Gospel are wonne and converted to Christ or the glory and honour which the Church hath in all ages yielded to Christ by owning his soveraignty by placing all her hope of salvation in him and spreading abroad throughout the world by the preaching of the Gospel the glory of his person and kingdome the great love he hath showne to his people and the great things he hath done for them Both which we may the rather pitch upon 1. Because the Scripture speakes of the Church the Congregation of the faithfull as the mother of Christ Revel 12 1-5 and in the Church by the word of faith Christ is conceived Gal. 4.19 My little children of whom I travel in birth againe untill Christ be formed in you and Christ himselfe did professe whilst he was upon earth that he esteemed and honoured them as his mother Matth. 12.50 2ly Because Christ is indeed by the faith of the Saints honoured in the world as the king of Israel Joh. 1.49 When Christ ruleth in his Church by the scepter of his word and people submit to his law and government they then set the Crowne upon his head and thence it is that Christ said of his Disciples Joh. 17.10 that he was glorified in them And 3ly Because the Scripture doth speake of the faithfull that are by the Church converted and wonne unto Christ as his glory and crowne as Isa 62.3 Thou shalt also be a crowne of glory in the hand of the Lord and a royal diadem in the hand of thy God And indeed if a people converted to Christ may be tearmed the Crowne of that Minister by whom they are converted as the Apostle calls the Philippians his joy and crowne Phil. 4.1 and a good wife may be tearmed a crowne to her husband Pro. 12.4 well may the faithfull who are the Spouse of Christ a chosen generation and a royal Priesthood 1 Pet. 2.9 be said to be the crowne wherewith his mother crowned him yea and the rather haply may Christ be said to be crowned by his mother the Church of the Jewes because his first converts were gathered there And 4. By the day of his espousals and the day of the gladnesse of his heart is meant the time when a people are by the Gospel wonne to the faith whence is that of the Apostle 2 Cor. 11.2 I have espoused you unto one husband that I may present you as a chast virgin to Christ for then doth the Lord begin to rejoyce in such a people even as a Bridegroome rejoyceth over the Bride Isa 62.5 Yea and some doe apply this particularly to the glory and dignity wherewith Christ was crowned after his resurrection Heb. 2.9 which might also be called the day of his espousals and of the gladnesse of his heart because he had then procured his Church to be presented to him as a glorious Spouse even as Eve after Adam awoke from sleep was presented unto him which was to the Lord a matter of great triumph and joy CHAP. IV. Vers 1. BEhold thou art faire my love behold thou art faire Here it is cleare that Christ the Bridegroome doth extoll the beauty of the Church his Spouse and that by way of a kind reply to that discovery she had made of her high esteeme of him if the later part of the foregoing Chapter be as it is by many understood of her We had the very same expression before Chap. 1.15 for which see the Note there yet some apply this particularly to the Church of the Jewes Thou hast doves eyes within thy locks Having extolled the Spouses beauty in generall he proceeds to set forth her beauty in many particulars the severall members of the Church or the manifold graces wherewith she is adorned And accordingly begins with her eyes the most eminent and beautifull part The first words Thou hast doves eyes were also opened before Chap. 1.15 But here they are repeated with an addition Thou hast doves eyes within thy locks haply in allusion to the custome of Brides having their haire hanging loose about them which made their eyes shine forth from between their locks with the more beauty and lovelinesse Now first because by these dove-like eyes I conceive the Churches Teachers are here principally meant though some understand thereby faith the first and chiefe of all Christian graces without which it is impossible to please God Heb. 11.6 and others adde Magistrates to Ministers to make up the Churches two eyes and 2. Because the locks seeme to be mentioned here as an ornament to the eyes therefore it seemes most probable that the drift of this expression Thou hast doves eyes within thy locks is to shew 1. that in the publick assemblies of Gods people the Teachers as the eyes and lights of the Church are most conspicuous and 2. that such full assemblies when they receive the word into believing hearts and thrive under their teaching are as the locks to the eyes a great ornament unto their Teachers Phil. 4.1 Thy haire is as a flock of goates that appeare from mount Gilead Or that eate of mount Gilead as it is in the margin that is that feed on mount Gilead a fruitful soile where the cattell that were bred were fat and faire The Spouses beauty is farther here set forth by shewing that her haire which indeed the Apostle tearms a womans glory 1 Cor. 11.14 was as great an ornament to her head as such a flock of goates were to mount Gilead in the eye of those that from a farre did look up and behold them grazing there and that because her haire was thick and long fine and soft and bright and curled and kept in neate and good order and therein like to a long flock of goodly goates going close together whose haire also especially when they were fat and in good liking used to be curled and long whence it was that they made coverings or curtaines for the Tabernacle of goates haire for which also see the Note 1 Sam. 19.13 In all which as likewise in the following similitudes it is very observable how Pastoral-like the expressions still are And hereby is meant spiritually either the Churches outward profession of religion which is indeed a great ornament to her or her good workes or more particularly the pure and holy thoughts and meditations in the minds and heads of the faithfull still ascending heaven-ward which though they be innumerably many yet by the watchfulnesse of the Saints are kept in good order as a flock of goates by the shepheard or rather the multitude of believers
excellencies of Christ set forth to them 1. That they may thereby better their knowledge of him whom indeed we can never know enough Eph. 3.19 and may be delighted to heare his praises as indeed men love to heare others talke of those they greatly affect and be stirred up the more to love him and the more industriously to seek after him 2. That those that doe set forth his excellencies to them may thereby find their own affection the more inflamed towards him and 3. That others also hearing his praises might be wonne to love him and to seek by faith to be united to him And besides this makes way to raise up our attentions the more heedfully to observe that glorious description that is immediately given us of Christ Vers 10. My beloved is white and ruddy c. Thus the Spouse sets forth the beauty of her beloved as one of a sanguine complexion covertly thereby to condemne her former folly in disregarding such a one as he was and withall to quicken her own affection towards him and to represent him as one that deserved to be beloved of all And indeed it is the office of the Church thus evidently to set forth Jesus Christ crucified before the eyes of men by the preaching of the Gospel Gal. 3.1 Expositors doe severall wayes apply this as 1. that Christ was white in regard of his Godhead as being the brightnesse of his fathers glory Heb. 1.3 and therefore when at his transfiguration the glory of his deity did shine forth thorough the veile of his body it is said Matth. 17.2 that his raiment was white as the light and ruddy in regard of his humanity being made of the same substance with Adam who had his name from the red earth from whence he was taken Gen. 2.7 and therefore is called the second Adam 1 Cor. 15.45 2ly that white might denote his innocency holinesse and spotlesse purity and red the imputation of the bloody scarlet sinnes of men unto him 2 Cor. 5.21 or the merit of his death and bloody passion whence he is described Revel 19.13 as cloathed with a vesture dipped in blood And indeed the mixture of this white and red was admirable in that great mystery of his passion when he that had not the least staine of sin in him had sin notwithstanding in a way of justice charged upon him and was numbred with the transgressors Isa 53.12 And 3. that white might betoken his mercy and grace to penitent sinners as likewise his victory triumph and joy Revel 19.8 14. and red his justice in executing vengeance upon his enemies Isa 63.1 2 3. But I think that the drift of the words is only in generall to shew that the excellencies that are in Christ and the great things that he hath done and suffered for his Church doe make him most beautifull and lovely in the eyes of his people And to the same purpose is the following clause where it is said that he is the chiefest or as it is in the margin of our Bibles A Standard-bearer among ten thousands because usually the tallest stoutest and goodliest men are chosen to be Standard-bearers for hereby is signified that Christ doth transcendently excell in the lovelinesse of his glorious excellencies all the children of men see the Notes Chap. 3.2 Psal 45.2 Yet some adde also that he is called a Standard-bearer with respect to his leading his people in their way and Christians marching and fighting under his Colours for which he is also called the Ensigne of his Church Isa 11.10 Vers 11. His head is as the most fine gold Some conceive that this is spoken with reference to the golden Crowne which Solomon wore on his head of which mention was made before Chap. 3.11 But because of these words as the most fine gold I rather think the Spouse intends hereby to signifie that his head was exceeding goodly to behold or that there was a kind of splendor of beauty and majesty in it or it may be that his intellectuals were exceeding precious and excellent And so mystically this may signifie 1. The transcendent excellency of his Godhead according to that 1 Cor. 11.3 The head of Christ is God Or rather 2. The surpassing excellency and glory of his government and kingdome above all other kingdomes whatsoever because spiritual heavenly and eternall see Joh. 18.36 Dan. 7.14 as likewise the al-sufficiency that was in him for the exercise of this his Regal power as that in him were hid all the treasures of wisdome and knowledge and that he was still ready to powre forth the riches of his goodnesse and mercy for the enriching and adorning of his people His locks are bushy or curled and black as a Raven To wit as the feathers of a Raven which are also smooth and shining and therefore the more beautifull And this is added because black haire hath been ever esteemed most beautifull in men whence was that of the Poet Spectandus nigris oculis nigroque capillo Now mystically I conceive these words doe import as the exceeding spirituall beauty so also the invincible fortitude and strength of Christ black and curled locks being signes of a hot and strong constitution Some by his locks doe understand the innumerable company of Angels that attend upon Christ and others the Saints and servants of Christ especially as gathered into Congregations which are an ornament to Christ and others againe his hidden and unsearchable counsels and his secret profound judgements which are so intricate that they cannot be fully known and so black and formidable that they may well strike men with astonishment and this last seemes the most probable Vers 12. His eyes are as the eyes of doves c. Thus Christ had before set forth the beauty of his Spouses eyes Chap. 1.15 4.1 for which see the Notes there and here now the Spouse useth the same expression concerning Christs only it is with an addition that his eyes were as the eyes of doves by the rivers of waters that is doves that have their abiding place where they have plenty of pure and cleare water to wash themselves and their eyes in as indeed cleare running water hath been alwayes esteemed good to refresh and cleare the eyes Now though this may be not unfitly applyed to the Ministers of Christ in regard of their purity and sincerity see the Note Chap. 1.4 and their being so continually conversant in the Scriptures and as some think to the most pure and spotlesse wisdome and prudence of Christ as man yet I rather think they are meant either of the carefull and affectionate respect that he hath alwayes to his Church and so as the Church was before said to have doves eyes because of her faith and loyalty to Christ so the same is here said of Christ because of his faithfullnesse to her or else of the beauty of his divine wisdome and providence according to that Habak 1.13 Thou art of purer eyes then to behold
away his life by judging him to be a malefactour not worthy to live and so proceeding against him in a judiciary way which we know was the condition both of David and Christ PSALM CX Vers 1. THe Lord said unto my Lord c. Though this might be taken as spoken by the people of Israel concerning David who was indeed a glorious type of Christ and did by the mighty help of God subdue all his enemies round about him see the Note Psal 89.27 yet I rather take it to be only a prophesy concerning Christ and that 1. because there are some passages in this Psalm which cannot with any shew of probability be applyed to David as that vers 4. for how can it be said that David was a priest much lesse a priest for ever or that there was a priesthood after another order the order of Melchizedek erected by God at that time when the priesthood after the order of Aaron was still settled in the Church 2. Because our Saviour himself alledged this very Text to the Pharisees Matth. 22.43 as a passage commonly acknowledged to be meant concerning the promised Messiah and that to prove that he was to be more then mere man for when the Pharisees had acknowledged that Christ when he came was to be the son of David our Saviour objected this very place to them How then saith he doth David in spirit that is by the spirit of prophesy call him Lord saying The Lord said unto my Lord Sit thou on my right hand till I make thy enemies thy footstool If David then call him Lord how is he his son and the Evangelist adds there immediately vers 46. that no man was able to answer him a word which was a clear proof that in those times this was generally acknowledged to be a prophesy concerning Christ or else the Pharisees would soon have objected that 3. Because the Apostle Heb. 1.13 doth in effect say that no angel and therefore much more no mere man could be capable of that honour which is promised in these words To which of the angels said he at any time Sit thou on my right hand untill I make thine enemies thy footstool and 4. Because the Apostle Peter doth expresly say Act. 2.34 35 that it is not the people that speak here of David their Lord but that it is David himself that speaks these words The Lord said unto my Lord and that those words Sit thou on my right hand c. could not be meant of David because David was not taken up into heaven as Christ was For David saith he is not ascended into the heavens but he saith himself The Lord said unto my Lord Sit thou on my right hand untill I make thy foes thy footstool These words therefore The Lord said unto my Lord c. are doubtlesse a prophesy concerning the kingdome of Christ for the fuller understanding whereof we must know 1. that David calls Christ here his Lord both as he was God and as he was his King and Redeemer 2. that by the Lords saying that which is here mentioned to Christ Davids Lord is meant that God the Father had from all eternity decreed this concerning Christ his Son and did in time make known this his decree and promise both to Christ and to his Church 3. that by Christs sitting at the right hand of God the Father is meant the advancement of Christ as he was both God and man in one person to the supremest place of power and authority of honour and heavenly glory under God the Father for this word sitting implyes reigning with continuance after he had finished the work of mans redemption even as a prince that sits in his throne of glory and Gods right hand notes the next place of power and glory under God or as some expresse it a place of equall power and authority with God even that he should be advanced far above all principality and power and might and dominion Eph. 1.21 and should from the highest place of heavenly glory as Mediatour and his Fathers Deputy reign over the whole world which is therefore called the right hand of the majesty Heb. 1.3 and the right hand of the power of God Luk. 22.69 and 4. that in those words untill I make thine enemies thy footstool though the act of subduing Christs enemies be ascribed to God the Father yet we cannot thence inferre that Christ doth not himself subdue his enemies for what things soever he that is the Father doeth these also doeth the Son likewise only acts of power are usually ascribed to God the Father not only because Christ as the Mediatour is assisted by the Father in all that he doeth but also because whatsoever the Son doeth he doeth it by that power which he hath from the Father by his eternall generation And as for this word untill though it doth not alwaies imply a certain prefixed time unto which that which is affirmed shall be and no longer as Gen. 28.15 and Psal 112.8 may seem rather to imply a certain determinate time for though there is no question but that Christ shall reign with God the Father unto all eternity see the Note Psal 45.6 yet because it is as certain that when death the last enemy of Christ is once wholly subdued he shall no longer reign as he doth now to wit as a Mediatour and as his Fathers Deputy gathering and defending his Church against her enemies and interceding with his Father in her behalf as formerly but as one true God of the same essence with the Father he shall reign without any externall means or instruments without word or Sacraments without enemies or hindrances c. therefore here I say this word untill may imply that Christs kingdome as Mediatour should continue till all his enemies were subdued and that then he should voluntarily resign it into the hands of the Father which is that the Apostle saith 1 Cor. 15.24 28. Vers 2. The Lord shall send the rod of thy strength out of Zion c. That is thy mighty and powerfull kingdome the scepter the sign being put for the thing signified or thy strong scepter the scepter whereby thou dost shew forth thy power that is the preaching of the Gospel accompanied with the mighty working of the spirit of Christ for this is the scepter whereby Christ doth mightily subdue and govern his people and therefore is the Gospel called the word of the kingdome Matth. 13.19 and the power of God unto salvation to every one that believeth Rom. 1.16 And accordingly the summe of that which is here said is that though the Gospel should be first published and the spirit should be first poured forth upon the Apostles in Jerusalem Act. 2.4 yet from thence it was to be spread abroad all the world over and so though the foundations of his kingdome should be laid in Zion yet it should be extended afterwards unto the farthest parts of the earth see the Notes Psal 2.6 8.