was because they were afraid of the presence of the mighty God of Jacob thus it was then and thus indeed it ought alwaies to be Tremble thou earth at the presence of the Lord c. PSALM CXV Vers 1. NOt unto us O Lord c. This is expressed as a prayer of Gods people when they were in great danger of their idolatrous enemies Not unto us Lord not unto us but unto thy Name give glory as if they had said We desire Lord that thou wouldest deliver us from the tyranny of the heathen but not that any glory may thereby redound unto us either for our valour in vanquishing them or for our righteousnesse as if we thereby had deserved any such thing at thy hands but only that thy Name may be glorified for thy mercy and for thy truths sake that is that hereby it may be manifested how mercifull thou art to thy people and how faithfull in making good all thy promises to them Vers 3. But our God is in the heavens c. This is added by way of disdaining that scorn of the heathen mentioned in the foregoing verse Where is now their God Our God say they is in the heavens and is therefore a God of infinite majesty and power having all the creatures in heaven and earth under his command he hath done whatsoever he pleased so that all that hath been done in the world hath been done because it was his will and pleasure it should so be And hence they would imply that as their enemies could not have prevailed over them but that their God was pleased it should so be to when he pleased he could easily restore them to a better condition again Vers 7. Neither speak they through their throat It was said before vers 5. They have mouths but they speak not and therefore that which is added here seems to be meant of somewhat more to wit that they could not doe what the brute creatures did they could not make the least noise to come out of their throats Vers 8. They that make them are like unto them so is every one that trusteth in them That is they are as stupid and blind as very stocks and blocks as their idols are no more able to oppose the will and power of God and to hurt his people then their dead idols were Vers 9. O Israel trust thou in the Lord c. As if he had said Though the heathen say your trust is in vain yet be not discouraged let them trust in such helplesse things as their idols are do you still trust in the Lord he is their help and their shield to wit that trust in him Vers 10. O house of Aaron trust in the Lord. These are particularly expressed because by their place they were bound to be patterns and examples herein unto others Vers 11. Ye that fear the Lord trust in the Lord. Some understand this of those that did fear the Lord of other nations whether they were proselytes that had joyned themselves to the Church of the Jews or others yea some look upon it as a prophesy of the calling of the Gentiles But rather I conceive the drift of these words is to shew how we are to understand the two foregoing verses to wit that it was only those of Israel and of the house of Aaron that did truly fear the Lord that should find him their help and their shield Vers 12. The Lord hath been mindfull of us he will blesse us c. As if they should have said Though God hath afflicted us yet he hath not cast us off nor forgotten us all this while he hath been mindfull of us God hath formerly remembred us in mercy and therefore doubtlesse he will blesse us still Vers 14. The Lord shall encrease you more and more c. To wit in number or he will give you daily a supply of new benefits both temporall and spirituall Vers 16. The heaven even the heavens are the Lords c. That is they are his by creation or he hath taken them to be the place of his habitation and from thence he orders and disposeth all things as he pleaseth that are here below And the drift of these words is either to assure Gods people how safely they might trust in God who had all things under his power and command and could therefore make them instrumentall for their good or else to illustrate that which is said in the following words concerning Gods love to mankind but the earth hath he given to the children of men as if they should have said The Lord enjoyes an alsufficiency in himself in the heavens which he hath provided for the throne of his glory neither needs he any of these things that are here below and therefore it is clear that all these things he hath made merely for mans use and service wherein is implyed 1. that this discovery of Gods love and goodnesse and bounty to mankind might let his people see how confidently they much more might assure themselves that God would not fail to blesse them and 2. what just cause there was that this bountifull provision God had made for man should stir them up to praise God for it whence it is that those words are added in the following verse concerning their praising God Vers 17. The dead praise not the Lord neither any that goe down into silence That is into the grave where there can be nothing but silence and therefore no possibility of praising God But that which they would imply hereby is that if the Lord should suffer his people to be cut off by their enemies there would be none left to praise his Name whereas this was the very end why God gave the earth to the children of men See the Notes Psal 6.5 and 30.9 Vers 18. But we will blesse the Lord from this time forth and for evermore As if they had said Thou Lord preserving us we thy people shall still in all succeeding ages praise thy Name and therefore save us for thy Names sake PSALM CXVI Vers 1. I Love the Lord c. By the words in the last verses of this Psalm I will pay my vows in the courts of the Lords house in the midst of thee O Ierusalem it appears that it was composed after the Ark was removed to Jerusalem And because those expressions vers 3. The sorrows of death compassed me and the pains of hell got hold upon me c. are much the same with those which David used Psal 18.6 it seems most probable that this Psalm was also composed by him and both it may be upon the same occasion which was his deliverance out of the hands of Saul Vers 3. The sorrows of death compassed me and the pains of hell gat hold upon me So he calls his sorrows and pains not only because he was in apparent danger of death for which see the Note 2 Sam. 22.6 but also because he was tempted to fear that the evils that
clause to signifie that he would preferre any violent bitter shamefull death before life and the second clause death rather then my life which is in the originall death rather then my bones discovers the ground of his choice to wit the miserable condition wherein he lived being become a very Anatomy nothing but skin and bones or having a body that was consumed and rotted even to the very bones which made him choose any death rather then such a life and indeed considering that Satan desired at first that God would touch his flesh and his bones we need not doubt but he had gone as deep as his Commission would permit him Vers 16. I would not live alway To wit in this world and in this sad and miserable condition wherein I now live my sorrows make me loath life so that if I might live alwaies and never die I should rather choose to die then to live under such a burden of affliction as now I endure Let me alone for my daies are vanity That is do not support and continue me in this misery but let me alone that I may die for my daies are no better then vanity and why should I desire to live in such a vain condition or else withdraw thine hand and do not afflict me so grievously for there will be no need of it my daies are very vanity so that a smaller thing then what I suffer would soon make an end of me Vers 17. What is man that thou shouldest magnifie him c. This is not meant of the great blessings which God hath poured forth upon men concerning which the like expressions are used in other places as Psal 8.45 c. and Psal 144.3 to wit that such a base wretch as man is was not worthy of so much honour as God had done him and did him daily in making such precious account of him in causing all the creatures even the Angels themselves to be serviceable to him yea in keeping such a watchfull eye of providence over him to support and protect him and to supply him with all things requisite for him day after day But first it may be meant of the great honour and riches whereto God doth many times advance men and had advancad Iob in particular reflecting upon his former greatnesse for he was the greatest man in the East and considering how extremely miserable he was now become he breaks forth into this expostulation what is man that thou shouldest magnifie him c. Why should the Lord doe so much to magnifie and set up a man that may be so suddenly cast down again It is as if a man should lay out much to trim and adorn a house that may be cast down with every puffe of wind or 2. Rather it is meant of his afflictions and his continuall overpressing evils to wit that it was too great a magnifying of so base and despicable a worm as man is that the great God of heaven and earth should so sollicitously contend with him as a Prince should too much honour a poor servant that should bend all his might to contend with him and to prevail over him watching daily to take some advantage against him and making it his great study and businesse to crush and ruine him So that as David spake to Saul 1 Sam. 24.14 After whom is the King of Israel come out after whom dost thou pursue After a dead dog after a flea so doth Iob here speak to God What is man that thou shouldest magnifie him as if he should have said it is strange to me that thou shouldest vouchsafe so farre to honour such a base vild wretch as man is as to contend with him that thou shouldest set thine heart upon him that is that thou shouldest mind or regard him that thou shouldest so sollicitously intend him either to crush him as if there were any danger in him or to humble him and to doe him good by the evils thou layest upon him that thou shouldest visit him every morning and try him every moment that is that thou shouldest so continually day after day yea every moment of the day and so diligently as those that rise early in the morning to dispatch their businesse they desire earnestly to be done observe and mark his waies and follow him with thy chastisements and tryalls The whole drift of this speech is to shew that poor base man was not worthy of so much honour that the great God of heaven and earth should so farre buisy himself about such a wretch to contend with him and to shew forth his power against him Vers 19. How long wilt thou not depart from me c. That is how long will it be ere thou wilt give over afflicting me and let me be at ease though it be but for a moment till I swallow down my spittle that is for a little while even but whilst I take my breath which is the very expression Iob useth afterward chap. 9.18 He will not suffer me to take my breath Vers 20. I have sinned what shall I doe unto thee O thou preserver of men As if he had said It is true indeed that I have sinned though I cannot yield what my friends would charge upon me that I have been secretly a wicked and vild hypocrite and so have drawn these extraordinary calamities upon my self yet that I have many waies sinned and provoked thee by my sins to displeasure I freely acknowledge there is no need that thou shouldest hold me still upon the wrack to draw this from me I freely confesse it and what shall I doe unto thee O thou preserver of men that is teach me O Lord what I shall doe or rather I know not what to doe I cannot make that undone which is done I can no way justifie or excuse my sins before thee who art the searcher of the heart and reins I can by no means make thee amends for that I have done or satisfie thy justice all I can doe is thus to confesse and acknowledge my fault and seeing therefore thou art the gracious preserver of men seeing thou dost of thy great goodnesse nourish cherish defend and sustain men and takest it as one of thy glorious titles that thou art the Saviour and preserver of men why dost thou destroy me whilst thou preservest others and dealest not with me according to thy wonted grace and goodnesse to other men Why hast thou set me as a mark against thee c. That is seeing I confesse my sins and humble my self before thee why dost thou still follow me with so many miseries and afflictions as if thou hadst culled me out from others as a mark against whom thou didst mean to empty thy quiver and as it were to make it thy sport to make me miserable so that I am a burden to my self that is I am not able to endure my self my very life and being is a burden to me Parallel hereto is that complaint of the Church Lam.
severe wrath against his enemies yet to his people he should be the authour of all perfect happinesse PSALM III. The Title A Psalm of David when he fled from Absalom It is not improbable that this Psalm was composed by David in the very time of his withdrawing himself from the rage of Absalom if we consider first that the time was long secondly how carefull David was to redeem all times of any freedome for any spirituall services and thirdly that he was thereto inabled by the speciall inspiration of Gods spirit Yet the words may well bear it that it was composed afterward to expresse how he was affected in that time of his distresse thereby to sound forth the praises of God Vers 1. Lord how are they encreased that trouble me c. It is said 2 Sam. 15.12 that this conspiracy was strong for the people encreased continually with Absalom and chap. 17.24 that Absalom passed over Iordan he and all the men of Israel with him which was according to Hushai's counsell vers 11. I counsell that all Israel be generally gathered unto thee from Dan even to Beersheba as the sand that is by the sea for multitude And hence it is that David here complaining to God upon whom he casts his grief and care mentions this three severall times that his enemies were so many expressing himself by way of admiration to shew how strange it was that so many should so suddenly without any cause fall off from him whom God had anointed to be their king to set up an ambitious youngster as his son Absalom was to reign over them Vers 2. Many there be which say of my soul c. That is of me See the Note Gen. 27.4 There is no help for him in God that is no hope or possibility of help And thus they animated one another against him and did thereby exceedingly wound his soul either first out of an Atheisticall contempt of God boasting that now they had such a strong party that God should not be able to help him and indeed we see with what confidence Ahithophel spake 2 Sam. 17.2 I will come upon him while he is weary c. and all the people that are with him shall flee and I will smite the king only or secondly because they judged thus from that sore calamity that God had brought upon him in the insurrection of his own son against him or thirdly because they judged that God had forsaken him for his sin in the matter of Uriah which probably might be the reason that moved Ahithophel though so great a Politician to joyn with Absalom for so we see Shimei concluded 2 Sam. 16.8 Selah Divers opinions Expositours have concerning the meaning of this word which is three severall times inserted in this and often in other Psalms but very little clear evidence of reason there is in any thing they alledge as the ground of their opinions That which hath most shew of likelyhood is either first that it is set as a musicall pause to shew that in that place the singers were for some time to make a stop in their singing which may seem the more probable because we find this word no where in Scripture but in this book of the Psalms and in the song of Habakkuk and in both alwaies at the end of a verse unlesse it be in these few places to wit Psal 55.19 and 57.3 and Habak 3.3 9. or secondly that it was a Note to mind the singers that in that place they were to lift up their voices which is grounded upon this that the word seems to be derived from an Hebrew word that signifieth to elevate or lift up These two I say are the most probable opinions Only withall we must know that the end of either of these was to signifie the observablenesse of the foregoing passage as here how considerable this sad condition of David was that his enemies should say there was no help for him in God They that hold it was a musicall pause say it was to give a hint that men should seriously ponder of that which was then said and they that hold it was for the lifting up of the voice or as some think to shew that the foregoing passage was to be sung twice do likewise conceive that hereby was signified how admirable and observable that was for all that heard it Vers 3. But thou O Lord art a shield for me my glory and the lifter up of my head He tearms God his glory first because God had given him and he knew would still give him cause of glorying in his favour and help secondly because he had honoured him and so would still by giving him victory over his enemies and this he opposeth to the shame that lay now upon him when he was glad to fly for the saving of his life and thirdly because it was the Lord that had advanced him to that glorious condition of being king over his people and therefore he doubted not but that he would maintain and protect him therein And then again he tearms him the lifter up of his head first because God did comfort and support his dejected spirit and keep him from sinking under his afflictions secondly because through Gods grace to him he was inabled to bear up his head with confidence and comfort according to that Luk. 21.28 And when these things begin to come to passe then look up and lift up your heads for your redemption draweth nigh thirdly because God had often and he knew still would deliver him out of troubles and raise him from any dishonour and reproach that should be cast upon him as it is said that the king of Babylon did lift up the head of Jehoiachin when he freed him out of prison 2 King 25.27 and fourthly because he had exalted him to be king and therein he doubted not but he would continue him according to that Psal 110.7 He shall drink of the brook in the way therefore shall he lift up the head Vers 4. I cryed unto the Lord with my voice c. Why was it not enough to say I cryed unto the Lord but that these words must be added with my voice I answer first because he would covertly imply that in stead of spending his breath as in their afflictions many do in vain and uselesse complaints and murmurings against God he rather chose to call upon God for help secondly because he would hereby oppose the lifting up of his voice in prayer to their clamours and insultations as if he had said Their outcryes shall not put me to silence whilst they lifted up their voice in such outcryes against me God hath forsaken him there is no help for him in God this stopped not my mouth but I cryed to the Lord with my voice and thirdly to shew that by reason of the strength of his affections he not only prayed within himself but also out of the fervency of his spirit poured forth his desires in vocall
of our deliverances to thee without the least self-respect and 2ly with as much affection as possibly I can not praising thee with my lips when my heart is far from thee I will shew forth all thy marvellous works But how could he doe this the wonderfull works of God being infinite in number I answer Either this must be restrained to the miraculous deliverances which God had wrought for him and his people or the meaning must be that he would speak of the severall sorts of his marvellous works or else he shews hereby not what he should be able to doe but what he did desire and would endeavour to doe Vers 2. I will be glad and rejoyce in thee c. To wit as acknowledging thee the only authour of all my joy I will sing praise to thy name O thou most high that is who dost every way transcendently excell those that are highest and greatest here in this world And this title David gives God in this place because in his marvellous works for him and his people he had shown himself such Vers 5. Thou hast rebuked the heathen c. See the Note upon Psal 6.1 This implyes that his enemies were many as it were from severall nations combined together against him thou hast put out their name for ever and ever to wit either by destroying them utterly that so they may be no more named amongst the living and by degrees their very memory perish together with them or by bringing them to such a reproachfull ruine that they lose thereby all that glory and renown they had formerly gotten Vers 6. O thou enemy destructions are come to a perpetuall end c. If we read this as it is in the margin of our Bibles The destructions of the enemy are come to a perpetuall end and their cities hast thou destroyed c. the meaning seems then to be clearly this O Lord thou hast put an end to the destructions which the enemy began to make amongst thy people and thou hast destroyed their cities whereas they thought to have destroyed ours But reading it as it is in our Bibles it may be understood either to be spoken ironically O thou enemy destructions are come to a perpetuall end and thou hast destroyed cities c. as if he had said O thou enemy thou hast fâ—nished the ruine thou didst intend to bring upon us by destroying our cities to which then that must be opposed which follows in the next verse But the Lord shall endure for ever c. Or else it must be understood as spoken by way of insultation over the proud enemy as it he had said Whereas thou O proud enemy didst resolve never to give over destroying till thou hadst brought all to ruine destructions thou seest are come to a perpetuall end thou shalt no more for ever destroy as thou beganst to doe thou hast indeed destroyed cities c. but vers 8. the Lord shall endure for ever he hath prepared his throne for judgement that is it belongs to him to judge the world as a righteous judge and though therefore he doth it not at all times he will certainly doe it Vers 9. The Lord also will be a refuge for the oppressed That is Such they shall esteem him and such he will be unto them Vers 10. Thou Lord hast not forsaken them that seek thee That is those that endeavour to approve themselves to thee that they may enjoy thy favour or those that by faith do pray unto thee and indeed this last is chiefly here meant Vers 11. Declare among the people his doings That is Not only amongst the Israelites but also amongst the nations far and near Vers 12. When he maketh inquisition for bloud he remembreth them c. That is the people mentioned in the foregoing verse or the humble mentioned in the following clause he forgetteth not the cry of the humble And this phrase when he maketh inquisition for bloud implyeth first that though shedders of bloud may escape for a time yet they shall sooner or later be called to an account secondly that no excuses or pretences shall clear or secure those that are indeed guilty of bloud and thirdly that God makes precious account of the bloud of those of whom the world makes no reckoning at all Vers 13. Consider my trouble O thou that liftest me up from the gates of death That is say some Expositours from the counsels and plots of mine enemies making the ground of this expression to be the custome of all nations in making the gates of their cities the place where they sat in counsell concerning the affairs of the Common-wealth See the Note Gen. 22.17 But rather I conceive that by being lifted up from the gates of death is meant his being delivered from desperate dangers wherein he seemed to be nigh unto death from the jaws of death from the mouth and brink of the grave which indeed those words thou that liftest me up seem much to favour See the Note Job 38.17 Yet by the gates of death may be meant the power and dominion of death which agreeth with that expression of the Apostles of deaths reigning Rom. 5.14 Vers 14. That I may shew forth all thy praise in the gates of the daughter of Sion c. That is in the solemn assemblies of the inhabitants of Sion for they used to be in the gates of Jerusalem And why the inhabitants are called the daughter of Sion see in the Note upon 2 Kings 19.21 and the elegancy is observable of opposing here the gates of Sion to the gates of death mentioned in the foregoing verse God lifted up David from the gates of death that he might praise him in the gates of Sion Vers 16. The Lord is known by the judgement which he executeth c. This may be meant generally of all the judgements which God executeth on wicked men because they do all shew forth the power and holinesse and justice of God but rather here that judgement seems to be particularly intended which is expressed in the following words the wicked is snared in the work of his own hands because nothing doth more notably discover the wisedome power justice and providence of God then when he causeth wicked men to be entangled by their own cursed practises In the close of this verse these words Higgaion Selah are added Concerning Selah see the Note Psal 3.2 As for that word Higgaion it signifyeth meditation and therefore it may seem added to imply that the foregoing clause was worthy mens most serious thoughts yet some take it to be some tearm of musick Vers 17. The wicked shall be turned into hell c. By hell in the Scripture is sometimes meant the grave as Psal 16.10 Thou wilt not leave my soul in hell but if nothing else were intended here there were nothing then threatned to these wicked wretches but what is common to the godly together with them It must therefore be understood here I
my mountain to stand strong that is thou hast by thy favour most firmly established and strengthened my kingdome above danger of any opposition and it is likely too that in this expression he alluded to mount Sion where he had built himself a palace and had made it the chief seat of his kingdome And this is here alledged as the occasion of his growing so secure namely because his kingdome was so settled and become so strong every way that there seemed to be no fear of a change Yet withall there seems to be likewise an intimation in these words that seeing it was of Gods favour that his kingdome was so settled it was a folly in him to grow so carnally secure merely because he saw himself so strongly settled since he might well think that it was easie for him that had so settled him to unsettle him again as he acknowledgeth in the following words that God did Thou didst hide thy face that is thou wert offended with me for this my carnall confidence and security and didst withdraw thy wonted help and protection and I was troubled that is I fell into great distresse and thereby was oppressed with much sorrow and anguish of mind Vers 9. What profit is there in my bloud when I goe down to the pit c. Because the life of every living creature is said to be in the bloud Gen. 9.4 therefore some Expositours understand this clause thus What profit is there in my bloud c. that is What profit is there in my life as if he should have said Of what avail will it be that I have lived hitherto if I be now cut off when being settled in my kingdome I have more power to promote the cause of religion and to doe good to thy people then formerly But doubtlesse by his bloud here is meant his death and that which he intends in these words is that if he should be cut off either by his enemies or by Gods immediate hand he should not then be able to praise his name as he should if his life were prolonged see the Note Psal 6.5 which is evident in the following clause shall the dust praise thee shall it declare thy truth that is the truth of thy promises or thy faithfulnesse in performing thy promises And it is like he mentioneth this purposely to intimate his hope that God would perform his promise made to him concerning settling the kingdome upon him and his seed Vers 11. Thou hast put off my sackcloth and girded me with gladnesse That is Upon my prayer to thee thou hast turned my sorrow into joy Thou hast put off my sackcloth which they used to wear in times of great sorrow especially when with penitent hearts they humbled themselves before God to beg mercy at his hands and girded me with gladnesse that is with garments of joy or rather thou didst compasse me with gladnesse giving me abundance of joy as Psal 18.32 thou hast girded me with strength that is thou hast made me very strong Vers 12. To the end my glory may sing praise to thee c. See the Note Gen. 49.6 PSALM XXXI Vers 1. IN thee O Lord do I put my trust let me never be ashamed See the Note Psal 25.2 Many Expositours are of opinion that the occasion of composing this Psalm was Davids distresse when the men of Keilah were likely to have delivered him up to Saul and when immediately after that Saul had in a manner hemmed him in in the wildernesse of Maon 1 Sam. 23.12 26 and indeed many passages in the Psalm seem to favour this conjecture as shall be noted in the severall places where it is so But yet it is but a conjecture Deliver me in thy righteousnesse See the Note Psal 5.8 Vers 2. Deliver me speedily This he adds because help would else come too late In 1 Sam. 23.26 it is said David made haste to get away for fear of Saul Vers 3. For thy names sake lead me and guide me That is direct me in the way wherein I should goe shew me what I should doe and carry me on therein with a supporting hand Yea some think that he useth these two words lead me and guide me both in a manner of the same signification to imply that he desired Gods help not only in his present streights but likewise after that still in all the difficulties he should fall into See the Notes also 1 Sam. 12.22 and Psal 25.11 Vers 4. Pull me out of the net that they have laid privily for me c. Such as was that when the Ziphites observed the place where David hid himself and discovered it to Saul 1 Sam. 23.19 c. See the Note Psal 25.15 Vers 5. Into thine hand I commit my spirit c. To wit for the preservation of my life and however for the saving of my soul even in death it self as if he had said Having no power to secure my self I commit my soul and consequently my whole man into thine hands as confidently relying both on thine almighty power and wisedome and fatherly care over me and withall as willingly resigning my self to be disposed of by thee as thou art pleased Thou hast redeemed me O Lord God of truth that is thou hast at other times delivered me out of great dangers which makes me with confidence now to rely upon thee the God of truth who art still the same thou hast alwaies been and never failest to perform thy promises and in this David might have respect to the promise made to him concerning the kingdome But yet some understand this clause of our Redemption by Christ as if he had said Thou hast redeemed me to thy self from eternall death and therefore being thine and purchased to thy self by so great a price I am resolved living or dying to rely upon thee Vers 6. I have hated them that regard lying vanities That is that do so mind and esteem vain hopes or any outward things whereon it is in vain for men to hope as indeed they that hope in any thing but God hope in lying vanities that will deceive them that either they rely thereon themselves or would draw others to doe so Some I know would limit this to idols see the Note 1 Kings 16.13 others to soothsayers to which in those East countries they were much addicted But it is better understood more generally Vers 7. Thou hast known my soul in adversities See the Note Psal 1.6 Vers 8. And hast not shut me up into the hand of the enemy c. As indeed he was like to have been by the men of Keilah 1 Sam. 23.7 Saul said God hath delivered him into mine hand for he is shut in and afterwards by Saul in the wildernesse of Maon vers 26. Saul and his men compassed David and his men round about to take them For the next words thou hast set my feet in a large room see the Notes 2 Sam. 22.20 and Psal 4.2 Vers 9. Mine eye
he delighteth in his way that is God delights to see him thrive and prosper in all his waies Vers 24. Though he fall he shall not be utterly cast down c. Some also understand this of the righteous mans falling into sin to wit that his falls shall not be deadly he shall repent and rise again But rather it is meant of his falling into outward calamities to wit that though he falls into any affliction yet first God doth so mitigate his affliction that it shall not so utterly overwhelm him but that he shall be able to bear it and secondly he shall not perish thereby the Lord shall raise him up and recover him again by stepping in seasonably to his help for saith he the Lord upholdeth him with his hand Vers 25. I have been young and now am old yet have I not seen the righteous forsaken nor his seed begging bread This is not meant of any seeking relief in want for so David himself desired bread of Ahimelech 1 Sam. 21.3 and he and his souldiers desired some supply of victuals from Nabal chap. 25.8 but of living in a continuall way of begging from door to door which is denounced as a curse against the wicked Psal 109.10 Let his children be continuall vagabonds and begge Nor doth it hence follow that neither the righteous man nor his seed are ever brought to this sad degree of misery but only that it doth so rarely happen that David in all his time had never seen it Vers 26. He is ever mercifull and lendeth c. See the Note above vers 21 and his seed shall be blessed that is say some Expositours men shall praise them and pray for them but rather the meaning is that notwithstanding the good mans bounty he shall leave his seed a good estate or at least that God shall blesse them not only with spirituall but also with temporall blessings Vers 27. Depart from evil and doe good c. See the Note above vers 3. and Psal 34.14 and dwell for evermore see the Notes vers 3 9 and 18. Vers 28. For the Lord loveth judgement c. That is to execute judgement or rather the justice of men in their dealings Vers 29. The righteous shall inherit the land c. See the former Notes as before vers 27. Vers 30. The mouth of the righteous speaketh wisedome and his tongue talketh of judgment Some conceive that this is added as one great means whereby the righteous man comes to be firmly settled in the land to wit that his speech is so wise and just that the wicked cannot get any advantage against him or to shew why God preserveth and blesseth such to wit because such men are so exactly carefull to approve themselves to God that they will not so much as speak any thing but what is wise and just and right But I rather conceive that the drift of adding these words is to shew what manner of man the righteous man is of whom so much hath been here spoken and withall haply to set forth how such a one will behave himself when the wicked flourish and the righteous are oppressed And though some restrain these words The mouth of the righteous speaketh wisedome and his tongue talketh of judgement to the righteous mans instructing and exhorting others to wit that he doth not only give and lend to those that are in want but also will seek their spirituall good by teaching them true wisedome and piety what is just and right to be done and stirring them up thereto by speaking to them of the just laws and righteous judgements of God yet I rather understand it more generally that his words are still full of wisedome and piety and that he still speaks that which is just and right if the wicked prosper he will not deny Gods providence nor speak any thing but honourably of Gods justice and so in all other things his speech alwayes savours of uprightnesse and is profitable to others Vers 31. The law of his God is in his heart c. That is not only in his tongue but also in his heart to wit because he understands it he loves it he remembers and minds it upon all occasions and hath fully resolved to obey it the holy Spirit of God having written the Law in his heart and having stirred up in his heart affections motions and desires fully agreeable thereto see the Note Deut. 6.6 none of his steps shall slide that is he shall constantly persevere in Gods waies not turning aside because of the prosperity of wicked men or for any threatnings or allurements from them and so then withall he shall not fall from his prosperous condition nor shall the wicked get any advantage against him Vers 32. The wicked watcheth the righteous and seeketh to slay him This is the rather here subjoyned because that good which is said of the righteous in the two foregoing verses is the main cause of the wicked mans rage against him and therefore he watcheth him to wit that he may get something against him for which to condemn him see the Note Psal 10.8 c. Vers 33. The Lord will not leave him in his hand c. That is Though the Lord may deferre his help till the wicked have surprized the righteous yet then he will deliver him he will not leave him in his power nor condemn him when he is judged that is nor suffer him to be condemned when he is called before them to be judged to wit unlesse God sees it may be more for his glory and his servants good to let him suffer Yea some understand this last clause thus that God will not condemn the righteous man though the wicked man do passe sentence upon him intimating that God would make his innocency to appear whilst he doth suffer and withall would acquit him and punish his enemies at the last day Vers 34. He shall exalt thee to inherit the land c. That is He shall raise thee out of thy troubles that thou mayest still inherit the land of which see the former Note as before vers 27 when the wicked are cut off thou shalt see it that is thy self being secure and free from danger thou shalt see the wicked to thy comfort destroyed see the Note Job 22.19 Vers 35. I have seen the wicked in great power and spreading himself like a green bay tree Or a green tree that groweth in his own soil which commonly thrives and flourisheth better then those that are transplanted into another soil Vers 36. Yet he passed away c. That is he was gone as it were in an instant and lo he was not c. See before vers 10. Vers 37. For the end of that man is peace That is quiet and prosperous see the Note Job 22.21 Vers 38. But the transgressours shall be destroyed together c. See the Note Psal 35.26 the end of the wicked shall be cut off that is their hope the end which they expected
themselves safe under Gods protection under the expression of refusing the waters of Shiloah that goe softly and rejoycing in Rezin and Remaliahs sonne But though there may be in these words an allusion to these brooks that watered Ierusalem yet I doubt not but the river here directly intended the streames whereof shall make glad the city of God is the presence of God amongst them who is the fountain of all good and by whose beneficence just matter of gladness and ioy was continually derived to them and so in the following verse that which is here figuratively expressed is clearly explained There is a river the streames whereof shall make glad the city of God c. God is in the midst of her she shall not be moved c. for which see the Notes Psal 16.8 and 21.7 Yea and because the ministry of the word and the operations of Gods spirit are the chief evidences of Gods gracious presence amongst his people it may be figuratively applyed to either of these that they are the river the streames whereof make glad the city of God see Joh. 7.38 Vers 6. The heathens raged the kingdomes were moved c. Though some understand this last clause of the shaking of those kingdomes by the avenging hand of God that raged against his people yet I rather take it that both these clauses intend one and the same thing to wit that many nations of the heathens did in a rage rise up in a tumultuous manner against Gods people And then by way of opposition it follows he uttered his voice that is the Lord thundered from heaven or the Lord promised deliverance to his people or he gave some manifest tokens of his indignation against them and miraculously helped his people without any humane meanes for to this purpose the like expressions are used 2 Sam. 22.8 c. or his will and command was that it should so be and then the earth melted that is the inhabitants of the earth or the enemies that had as it were overspred the face of the earth fainted and perished and were gone in an instant Now though this may be generally understood as that which hath and doth befall the Church in all ages yet more probable it is that the prophet here speaks of some particular deliverance which was the occasion of penning this Psalm Vers 7. The Lord of hoasts is with us c. See the Note Gen. 2.1 the God of Iacob is our refuge see the Note Psal 20.1 Vers 8. Come behold the works of the Lord what desolations he hath made in the earth To wit by the mighty havock he hath made amongst the enemies that from severall countries were gathered together against his people Now this also may be understood either of the great works that God hath done for his Church in all ages or of that particular upon which this Psalm was composed Vers 9. He maketh wars to cease unto the end of the earth he breaketh the bow c. As if he should have said By this which God hath done you may see that he can and doth when he is pleased put a full end to all the wars throughout the world The expression is much like that Esa 2.4 they shall beat their swords into plow-shares and their speares into pruning-hooks nation shall not lift up sword against nation neither shall they learn war any more Vers 10. Be still c. This is here inserted to shew that by those judgements fore-mentioned which God had executed he did in effect say to men as is here expressed Be still and know that I am God I will be exalted among the heathen to wit either by their submission to me or by their confusion And it may be spoken either to his own people that they should quietly wait upon God without fear or murmuring or troubling themselves to seek help elsewhere or rather to his enemies who worshipped false Gods that they should give over their rage against Gods people or that without any tumultuous disturbance of affections they should seriously consider what God had done and thereby know that the God of Israel was the only true God against whom there was no contending see the Note Psal 4.4 PSALM XLVII Vers 1. O Clap your hands all ye people c. That is all ye tribes of Israel for so this expression is sometimes used see Psal 66.8 and Zach. 11.10 or all ye nations of the world For because of those words vers 5. God is gone up with a shout the Lord with the sound of a trumpet it is probably conceived that the solemn removing of the Ark either by David or Solomon which was done with much joy with shouting and with the sound of a trumpet 2 Sam. 6.14 15. 1 Kings 8.3 c. was the occasion of composing this Psalm and because that was a shadow and type of the ascension of Christ into heaven it must be principally understood of the joy of all nations therein Vers 2. For the Lord most high is terrible c. To wit to all that are his and his peoples enemies And this also is meant of Christ whom God hath made King over all the earth as is expressed in the following words he is a great King over all the earth see the Note Psal 2.8 Vers 3. He shall subdue the people under us and the nations under our feet This may be meant of the nations round about that were subdued by the people of God in the daies of David But especially it must be understood of the calling of the Gentiles of whom the Israelites might say that they were subdued unto them and brought under their feet either with reference to Christ who was of the stock of Israel and is the head of the Church or because they were brought in by the Gospel preached by the primitive Church of the Jews the Apostles and others and so being joyned to them were brought under the government of Christ amongst them the branches of the wild olive-tree being graffed in amongst them Rom. 11.17 for which see Isa 2.2 3 4. And that this must be understood of this spirituall subduing of the Gentiles is evident because the Psalmist speaks of such a subduing as was to be matter of such exceeding great joy to the people that were subdued as is expressed before vers 1. O clap your hands all ye people c. Vers 4. He shall chuse our inheritance for us c That is Having taken us for his adopted sons and daughters he will set apart for us that inheritance that he hath promised us Now as this is spoken in reference to the Israelites the inheritance here intended was partly the land of Canaan which was never conferred upon them in the full extent as it was at first promised till the daies of David and Solomon see the Notes Gen. 15.18 but principally the kingdome of heaven whereof Canaan was a type But as it refers to the Church of Christ both of Jews and
had been kept from them yea and some hold that these words imply that the Levites were to teach it their scholars that it might be sung as a triumphant song when David should return with triumph As for the following words when he strove with Aram Naharaim c. see the Notes 2 Sam. 8.3 and 13. Vers 1. O God thou hast cast us off thou hast scattered us c. This is spoken of the sad condition wherein the people had been not only in the daies of the judges but also more lately under Saul especially towards the later end of his reign when partly by reason of Sauls cruelty to the Priests and other the godly of the land and partly by reason of the frequent invasions of the Philistines and other bordering nations the Israelites were often sorely distressed and sometimes forced to fly and hide themselves in severall places see 1 Sam. 13.19 and 31.7 Yea and it may comprehend all the time when there was civill war between David and the house of Saul in the beginning of Davids reign all which time the land was under great afflictions and that justly for their sins as he intimateth in the next words thou hast been displeased Vers 2. Thou hast made the earth to tremble thou hast broken it c. Either this is spoken in reference to the inhabitants of the land that God made their hearts to tremble and that he had broken them in pieces with civill dissentions or else the meaning is that God had brought such grievous troubles upon them that the earth seemed as it were to tremble under them as with an earthquake and to be â—ent asunder Vers 3. Thou hast shewed thy people hard things c. That is Thou hast brought upon us many grievous miseries see the Note Psal 4.6 thou hast made us to drink the wine of astonishment that is thou hast brought us to such a condition that we are astonished and tremble and stagger full of horrour and trouble of spirit dull and stupid in the evils that are fallen upon us and even bereaved of sense and understanding not knowing what to doe or which way to turn our selves no otherwise then as if we had been made to drink of some venemous or enchanted cup. See the Note Psal 11.6 Vers 4. Thou hast given a banner to them that fear thee that it maybe displayed because of the truth This may also be understood of those foregoing evil times whereof David had spoken hitherto as if he had said To make good the truth of thy promises and to let thy people see how faithfull thou art in all thy promises even in those times thou hast returned in mercy to them that feared thee and hast led them forth to sight with their enemies and hast made them victorious over them For by giving a banner to them that feared him is meant not only that God had led them forth and encouraged them to goe forth with banners displayed against their enemies but also that he had given them the victory in the day of battel whereof displayed banners were a sign And if we understand it thus of what God had done for his people in former times after he had sorely afflicted them then is it alledged as an argument to move God to doe the same for his people now again But I rather think that David speaks here of what God had done at present for them And accordingly by the banner displayed is meant either Gods anointing David to be the king of his people as if he had said Though thou hast many years thus afflicted thy people yet now thou hast raised up a banner to them that fear thee in that thou hast given me to be king to this people whom they follow chearfully and under whose conduct they have fought succesfully against their enemies or else the many victories which God had given them and then it is as if he had said However it hath been formerly yet now for their sakes that fear thee and to strengthen our faith with assurance that thou wilt make good all thy promises and particularly those concerning the enlarging of our dominions by the many victories given us for the gathering together and encouragement of thy scattered and disheartned people as oft as we goe out with our armies we return victoriously not as formerly with most of our ensigns and souldiers lost but as conquerours with banners displayed and hereby we are heartned with assurance that God will still subdue our enemies under us Vers 5. That thy beloved may be delivered c. This may be referred to the foregoing verse as another reason why God had lifted up a banner to them that feared him to wit that those his beloved ones might be delivered who before were in danger to be overrun by their enemies round about them or else rather it is to be referred to that which follows as if it had been expressed thus Save with thy right hand and hear me that thy beloved may be delivered This and the seven following verses we have again in the end of the 108. Psalm Vers 6. God hath spoken in his holinesse c. That is say some in his Sanctuary But the meaning hereof they make to be this that God had promised him that the kingdome of Israel should be settled upon him and his seed for ever and though this promise was brought to him by Samuel first and lately by Nathan 2 Sam. 7.11 12 c. yet for the assured certainty of it he looked upon it no otherwise then as if it had been an oracle given by God himself out of his Sanctuary But I rather understand it thus God hath holily and faithfully promised the kingdome to me and mine as he is a holy God he hath promised it and therefore he can no more fail of performing his promises then he can cease to be a holy God so that it is all one in effect as if he had said God hath sworn by his holinesse according to that Psal 89.35 36. Now hereupon David adds I will rejoyce as if he had said And herein I will rejoyce and will chearfully enjoy the victories and kingdome which God hath given me Though God hath given me great encouragement by the successe of my wars and hath given me great cause thereby to think that God who was offended with his people in the daies of Saul is now become favourable again to them yet that which I build upon is the promise of God I did not by any faction exalt my self to be king but God promised the kingdome should be mine And this promise together with his rejoycing in that God had already and would yet farther perform it for him he expresseth in the following words I will divide Shechem and mete out the valley of Succoth that is God hath put all the land of Canaan both the countrey within Jordan where Shechem stood and the countrey without Jordan where Succoth was under my absolute dominion
inheritance see the Note Deut. 4.20 Vers 72. So he fed them according to the integrity of his heart c. To wit as sincerely seeking the peoples good and guided them by the skilfulnesse of his hands to wit in that he did all things in the administration of his kingdome as became a wise and skilfull governour Yet in this expression there seems to be an allusion to the hook which shepheards used to carry in their hands therewith to order their sheep PSALM LXXIX Vers 1. O God the heathen are come into thine inheritance c. See the Note Exod. 15.17 thy holy temple have they defiled to wit by spoiling it by shedding bloud in it and by bringing profane and wicked persons and things into it Most Expositours say that this was spoken of the destruction of Jerusalem either by the Babylonians or by Antiochus in the time of the Maccabees But the first is far most probable because in relating the miseries the Jews endured by the persecution of Antiochus 1 Maccab. 7.16 17. the words in the 2. and 3. verses of this Psalm are cited which shews that this Psalm was extant among the people long before those troubles Vers 3. Their bloud have they shed like water round about Ierusalem c. That is 1. in great abundance and 2. without pity their enemies having no more remorse for the shedding of their bloud then they would have had for the pouring out of so much water nor no more fearing to be called to an account for the one then for the other and there was none to bury them to wit because the enemy would not and their near friends were either all slain or durst not goe out to doe it Vers 4. We are become a reproach to our neighbours c. To wit the Babylonians and others amongst whom they lived or rather the Edomites and other bordering nations as the following words do expresse it a scorn and derision to them that are round about us Vers 8. O remember not against us former iniquities c. To wit ours or our fathers let thy tender mercies speedily prevent us that is let them prevent our utter ruine by helping us speedily Vers 9. Help us O God of our salvation c. That is who hast undertaken to save us who canst only save us and hast often saved us for the glory of thy name that is that thy glorious attributes thine infinite power and goodnesse c. may be known that thy people may praise thee for them and that the blaspheming mouths of thine enemies may be stopped and deliver us and purge away our sins for thy names sake see the Note Psal 23.3 Vers 11. Let the sighing of the prisoner come before thee c. This may be understood either of all the captives in generall for all such are in a kind prisoners or of such particularly as were besides imprisoned and so the following clause preserve thou those that are appointed to die may be meant of all in captivity who were continually in danger of death or else of those whom they had intended to put to death Vers 12. And render unto our neighbours seven-fold into their bosome c. That is Repay them abundantly the reproach wherewith they reproached thee O Lord. There seems to be in this phrase an allusion to those that in giving any thing do pour it into the laps of those to whom they give it and do not stand to measure it Yet it may well be also that in this expression of rendering into their bosome he might also imply his desire that God would pay them home even to the vexing and terrifying of their consciences within them or that he would recompence them according to the evil purposes they had harboured in their breasts against them PSALM LXXX Vers 1. GIve ear O Shepheard of Israel thou that leadest Ioseph like a flock c. That is that hast undertaken as a shepheard to protect and guide thy people and hast hetherto faithfully done it see the Note Psal 23.1 and 77.20 thou that dwellest between the Cherubims shine forth that is manifest thy presence or the glory of thy power or thy grace and favour to us chearing and reviving our hearts by delivering us out of our captivity Many Expositours conceive this is spoken of the Babylonian captivity Indeed because there is only mention made here of Israel and Ioseph for which see the Note Psal 77.15 and in the following verse of Ephraim Benjamin and Manasseh some do rather think that this Psalm was composed as a prayer for the use of the ten tribes when they were carried away captives by the Assyrians amongst whom their might be many that had not bowed their knees to Baal and accordingly they say also that the Psalmist useth that expression thou that dwellest between the Cherubims purposely to hint unto the Israelites that if they expected that God should hear their prayers they must in their desires at least embrace that only pure way of Gods worship which God had established in the Temple at Jerusalem But this I conceive is no convincing argument and that because there was a remnant even of the tribes here mentioned that had joyned themselves to Judah that they might enjoy the pure ordinances of God in the Temple who accordingly returned with the Jews out of Babylon as is evident 1 Chron. 9.3 and therefore these may be here mentioned in stead of all the rest of the tribes And though the Temple was destroyed in the Babylonian captivity yet this expression of Gods dwelling between the Cherubims might be used in reference to that way of worship which God had formerly established amongst them Vers 2. Before Ephraim and Benjamin and Manasseh stir up thy strength c. That is Before all the tribes of Israel rouse up thy power which hath for a time been laid asleep against our potent enemies Some conceive that in those words Before Ephraim and Benjamin and Manasseh there is an allusion to that which is said Numb 2.18 that these three tribes had their Tents on the west of the Tabernacle and so had the Ark which was in the west end of the tabernacle continually before them for which see the Note there But though this were so yet it well may be that under these three tribes here named all the other may be comprehended Vers 3. Turn us again O God c. That is Bring us back out of our captivity into our own country and settle us there again in our former state and condition for so we see the like expression is used Psal 126.1 When the Lord turned again the captivity of Zion we were like them that dream Yet under this phrase there may be also included a request that the Lord would turn their hearts to him by unfeigned repentance that so they might be fit for deliverance And cause thy face to shine see the Notes Psal 4.7 and 67.1 Vers 4. How long wilt thou be angry against the
are wont to cast away some stones as not fit to be laid in the building so was David despised and rejected his own father looked upon him as not worthy to be presented before Samuel when he came to anoint one of his sons to be king 1 Sam. 16.11 his brethren scorned despised him 1 Sam. 17.28 as for Saul his princes courtiers who were as the master-builders in Israel upon whom the care chiefly lay of raising advancing the glory wel-fare of the Church commonwealth of Israel in stead of owning David to be the man ordained of God to be king after Saul they persecuted him as a perfidious ungodly wretch not worthy to be numbred amongst Gods people they have driven me out this day saith he from abiding in the inheritance of the Lord 1 Sam. 26.19 yea after Sauls death all the tribes of Israel but Judah only sided with Ishbosheth would not endure to have David their king And yet at last in despight of all this opposition God brought it so about that he was established king so became the foundation corner-stone in that Church state whose peace glory he was a means under God to uphold raise united together those that had been sadly divided distracted amongst themselves And this is thus recorded that by considering what a miracle it was that he should be thus exalted to the throne men might plainly see that it was not by any ambitious policy power of his that he came to be king but merely by the decree mighty hand of God as is more fully expressed in the following verse This is the Lords doing it is marvellous in our eyes consequently how notoriously false all those slanders were that had been formerly raised of him But then 2. this is principally meant of Christ that stone cut out of the mountain without hands Dan. 2.45 who though he was despised rejected of men Isa 53.3 especially by the Priests the Scribes Pharisees the elders rulers of the people that by their place ought to have built up the Church of God who would not endure that he should be counted the promised Messiah but on the contrary persecuted him as a notorious wicked wretch not worthy to live amongst Gods people never left till they had put him to a shamefull death yet being raised from the dead he is now ascended into heaven is now become the foundation 1 Cor. 3.11 the King Head of the Church Ephes 1.22 the chief corner-stone who hath joyned together the Jews Gentiles in one body in one Church as the corner-stones in a building do joyn two walls together in whom all the building fitly framed together groweth unto an holy temple in the Lord Eph. 2.20 21. And indeed so clear a testimony this is of Christs being the promised Messiah that to prove this no place in the Old Testament is cited so often by Christ his Apostles as this is see Matth. 21.42 Mark 12.10 Act. 4.11 Rom. 9.32 1 Pet. 2.4 Vers 23. This is the Lords doing it is marvellous in our eyes To wit This bringing of a poor despised banished man to sit on the throne of Israel this bringing of a poor crucified man to be the sole Saviour Monarch of the world Vers 24. This is the day which the Lord hath made As if they had said It is the Lord only that hath given us occasion of keeping this solemn day of rejoycing praising his Name together to wit by bringing David so miraculously to the throne of Israel see the Note above vers 1. And as this is spoken in reference to Christ it may be meant of the day of our redemption the day of the Gospel or the day of the Resurrection of Christ Vers 25. Save now I beseech thee O Lord c. Having given us such a king we beseech thee save him from all evil It is an acclamation which they were wont to make to their new kings so was now used by the people when David came to the Sanctuary to give thanks for the kingdome received In the Hebrew it is Hoschiahna but in the Greek it is expressed by that word Hosanna as we may see Mat. 21.9 where the people used this acclamation to Christ when he rode into Jerusalem as being an acknowledged prophesy concerning the promised Messiah Hosanna to the son of David that is save now I beseech thee the son of David let him be victorious over all his enemies let him be preserved in his members unto the end of the world And the same is implyed in the following words O Lord I beseech thee send now prosperity to wit to our king people Vers 26. Blessed be he that cometh in the Name of the Lord c. That is Let our king who cometh by authority commission from God that he may represent Gods person seek his glory may in his stead govern save his people let him be praised extolled of all men or rather Let him be blessed of God with all blessings requisite to make his government happy a blessing to the people that both in his own person in the successe of all his enterprizes And this was also applyed to Christ by the people when he rode into Jerusalem Matth. 21.9 Hosanna to the son of David blessed is he that cometh in the Name of the Lord professing thereby their faith that he was that blessed seed that was sent of God to be a blessing to his people that the work of the Lord would surely prosper in his hands Some take these words to be a part of the acclamation of the people to David when he came to the Sanctuary But rather they are the words of the priests welcoming David to the tabernacle for clearly the following words are the priests words to the people we have blessed you out of the house of the Lord that is We whose office it is to wait upon Gods service in his tabernacle to blesse his people in his Name see Numb 6.23 we desire the Lord to blesse thee David thy followers yea we assure you that you shall be blessed that in this your king And indeed if we take the words as spoken in reference to Christ when Gods ministers do preach the Gospel what do they but pronounce the people blessed in their Lord Saviour Christ Vers 27. God is the Lord c. That is God is the Lord of heaven earth faithfull in performing all his promises or the Lord Jehovah the God whom we serve who hath revealed himself to us in his word is the true almighty God which hath shewed us light that is he hath manifested himself to be such in that he he alone hath brought us into a joyfull prosperous condition who lay before in the time of Sauls reign under the darknesse of great sorrows afflictions But especially may it be
conferres upon them 2. that such men are free from those anxious cares troubles about the getting and keeping their riches with which worldly men are continually perplexed 3. that such men are not in danger of those griefs wherewith worldlings are surprized when God in his wrath strips them of their wealth 4. that such men resting upon the providence of God rejoycing in Gods favour are contented with what God bestows upon them whereas wicked men are never satisfied It cannot therefore be concluded from hence that good men have never any troubles with their riches but only that if it be so their cares troubles proceed then from their own infirmities so far as God gives they depend upon Gods provident care over them they are free from those vexations which must needs perplex other men Vers 23. It is a sport to a fool to doe mischief c. That is he makes light of it or he reioyceth delights himself in it but a man of understanding hath wisdome as if he should have said And so he knoweth that sin is no sporting laughing matter but that men ought to flee from it as from a serpent or so he delights therein Vers 24. The fear of the wicked it shall come upon him c. See the Note chap. 1.26 as namely when he fears the discovery of his sins or some evil of judgement c but the desire of the righteous shall be granted to wit when their desires are according to Gods will as indeed the desires of the righteous are usually such of such things as may be for their good And then again God doth usually stir up in the righteous a desire of those things which he means to bestow upon them that so they may be the more thankfull for them when they have them The opposition of these two clauses stands thus The fear of the wicked shall come upon him but his desire shall perish but that which the righteous fear shall not come upon them and their desires shall be granted them Vers 25. As the whirl-wind passeth so is the wicked no more c. That is Though the wicked mans rage be violent and terrible as a whirl-wind yet as a whirl-wind also it soon passeth away the Lord suddenly cutting him off or Though the wicked man may seem unremoveable yet no sooner doth the whirl-wind of Gods wrath passe upon him but he is presently gone see the Notes Job 27.20 21 22. Psal 58.9 but the righteous is an everlasting foundation that is he stands sure even in the greatest tempests he is preserved through Gods favour in Christ a long time here and lives afterward in heaven unto all eternity Vers 26. As vinegar to the teeth and as smoke to the eyes so is the sluggard to them that send him That is As they vex and hurt the teeth and eyes so is the sluggard a cause of much vexation and mischief to those that send him upon any errâ—nd or set him about any businesse because he is so long ere he brings an answer of that which they earnestly desire to know and because he so grosly neglects and slubbers over any businesse committed to him Vers 27. The fear of the Lord prolongeth daies c. To wit beyond what could be probably expected considering their constitution or beyond the time which wicked men do usually live see the Notes chap. 3.2 18 22. Psal 91.16 but the years of the wicked shall be shortened to wit in that wicked waies are usually the very means of bringing them by sicknesses or otherwise to an untimely end or at least provoke the Lord to cut them off see the Note Psal 55.23 Vers 28. The hope of the righteous shall be gladnesse c. That is it not only yields them a good measure of joy even in the midst of tribulation according to that of the Apostle rejoycing in hope patient in tribulation Rom. 12.12 but also shall bring them at length to far greater joy though for a time they may meet with many troubles sorrows yet their hope shall not perish but this their patient expectation shall end in gladnesse when they shall receive those good things which upon the warrant of Gods promises they have hoped for but the expectation of the wicked shall perish that is though for a time they be in prosperity and so they may promise themselves great matters yet their hopes shall come to nothing and so shall end in sorrow and vexation Vers 29. The way of the Lord is strength to the upright but destruction shall be to the workers of iniquity Because it is evident that the way of the Lord is here opposed to working of iniquity so likewise strength is opposed to being destroyed yet withall I have alwaies judged it the safest way to interpret the Scripture in the largest sense therefore I conceive this Proverb may best be expounded thus The way of the Lord that is mens observing the waies wherein God hath appointed them to walk so it be done in uprightnesse of heart is strength to the upright to wit in that it strengthens and preserves them from being destroyed and that because such are also strengthened in other regards by the spirit of God such are enabled both in prosperity adversity to overcome all temptations and are carried on continually from strength to strength from one degree of grace to another but destruction shall be to the workers of iniquity to wit because they walk not in Gods waies So that the drift of this Proverb is to shew that this plain sincere dealing is a surer means of security then all sinfull carnall policy that the contempt and reproach that is cast upon this way doth not dishearten but rather encourage and enflame the upright in their walking in it Vers 30. The righteous shall never be removed c. Though it may be truly said of the righteous that they shall never be removed in severall respects for which see the Notes Psal 13.4 15.5 16.8 55.22 125.1 yet here by the antithesis of the following clause but the wicked shall not inhabit the earth we may probably conceive that these words are at least principally meant of the Lords preserving the righteous continuing them and their posterity for a long time together in the place of their habitation in the good estate they enjoy here in this world for which see also the Notes Psal 37.3 9 18. The opposition therefore between the two clauses of this Proverb may be conceived thus The righteous shall for ever continue in a blessed estate in regard that they shall live for ever in heaven whereas the wicked shall not so much as abide in the earth or thus The righteous shall a long time live happily here in this world both they and their posterity but the wicked shall soon be rooted out for which see the Notes chap. 2.22 and Psal 52.5 Vers 31. The mouth
from Damascus which was their chief City Isa 7.8 And this I conceive is the tower of Lebanon that is here intended and that those words which looketh toward Damascus are added purposely to distinguish it from the other tower of Lebanon which was in or nigh unto Jerusalem Nor need it seem strange to us that the Bridegroom should here compare his Spouses nose that is indeed one of the chief ornaments of the face to a tower if we consider 1. That it is not with respect to the greatnesse of that tower that this comparison is made but with respect to the beauty of that building to imply a nose fair and beautifull not crooked but strait well-featured and well proportioned 2. The nature of this Poem which being a Pastorall the language therein is suited to that of shepheards and country people who are wont to compare their loves to any thing that is strange wonderfull and glorious in their eyes And 3. That the mysticall and spirituall sense of every passage must be principally respected as they have respect to Christ and his Spouse the Church for so here the Churches nose is compared to the tower of Lebanon which looketh toward Damascus the use whereof was to observe and discover the first motions of their enemies the Syrians that so they might in time be armed against them thereby to signifie 1. The watchfull care of the Church for the preservation of her self and children against all the attempts of her enemies and that especially by the vigilant care of her watchmen the Ministers of the Gospel who are for this end set in places of eminency above others that they may be as towers of defence for the securing of the people 2. The Churches wonderfull sagacity in discovering the secret frauds of her enemies and the dangers that are coming upon her The nose is the instrument of smelling and suitable hereto God hath given his Church such an eminent gift of solid judgement and discretion and discerning of spirits 1 Cor. 12.10 that his people are able to smell out Satan his errors and cunning stratagems even when he appears outwardly as an Angel of light see 2 Cor. 2.11 Rev. 2.2 and so by this means they are inabled to arm themselves against approaching dangers yea and hereby they can discern things that differ and so do only savour the things above and bend all their force to make sure to themselves things eternall And 3. The Churches courage and magnanimity in standing out against dangers and resisting the attempts of her enemies thus discovered manifested in her outward carriage and behaviour Vers 5. Thine head upon thee is like Carmel Carmel was a high mountaine in Phaenicia exceeding glorious and beautifull because of its fruitfulnesse whence is that Isa 33.9 The earth mourneth and languisheth Lebanon is ashamed and hewen down Sharon is like a wildernesse and Bashan and Carmel shake off their fruits And hence it is that the Bridegroom compareth the head of his Spouse to Carmel And this some think he doth with respect to some curious tire or ornaments it may be some garland of flowers after the manner of Country Brides she wore upon her head which made her head like unto Mount Carmel But rather it is spoken with reference to her head it selfe Thy head upon thee is like Carmel That is Thy head which stands above the rest of thy body is as goodly and beautifull as Carmel or it as farre excels all other womens as Carmel is above all other Mountaines Some reade this as it is in the margin of our Bibles Thine head upon thee is like crimson and this also may referre to the costly and beautiful attire which she wore upon her head fit for her that was a Princes daughter ver 1. or it may rather imply that her head was stately and full of Prince-like Majesty But however that which is principally intended is that the mind of the Church is filled with all wisdome and knowledge and adorned with all the goodly graces of Gods Spirit or that through the grace of God in Christ crucified she is very lovely and amiable in Gods sight And the haire of thine head is like purple This also some referre to the purple-filletings or haire-laces or some other such like trimming wherewith her haire was adorned Or it may signifie that her haire was of a bright and lovely colour or Prince-like beautifull for scarlet and purple were usually worn by Princes And according to the interpretation formerly given of the Spouses haire Chap. 4.1 this may spiritually signifie 1. That the Churches outward profession is very glorious 2. That her thoughts and purposes and affections were holy and heavenly and dyed as it were in the blood of Christ yea and 3ly that Christians themselves are adorned with the righteousnesse of Christ and many precious graces and thereby made very comely and beautifull in Gods sight The King is held in the galleries Or as it is in the Hebrew bound in the galleries Soâ—e Expositors give this to be the meaning of these words that there is no King in the world but if he should once come to behold the beauty of the Church he would be so ravished therewith that he would desire continually to satisfie his eyes with the sight thereof and despising all the glory of the world in comparison of her beauty would mind nothing else but the beholding of that But I rather think that the Bridegroome as it is usually in the Scripture speakes here of himselfe in a third person The King is held in the galleries that is when king Solomon as he walkes in his galleries espyeth thee he is presently so captivated and chained with thy beauty that he cannot move but stands gazing upon thee as not being able to satisfie himselfe with beholding of thee The galleries of Kings used to be hanged with rich purple hangings and to these it seemes the Bridegroome doth here allude affirming that as her haire was bound in her haire-laces so was he bound in those galleries by beholding her beauty see the Note Chap. 4.9 And so the meaning is that Christ the true Solomon is so exceedingly delighted with the graces of his Spouse the Church that he is even tyed to her with the bands and cords of such a firme conjugal love that he cannot keep his eyes off her nor cannot but abide with her for ever he is held in his galleries that is say some in the particular Congregations of his people where his love will engage him to be still with them unto the end of the world see Hos 2.19 Isa 62.4 Ezek. 37.26 48.35 2 Cor. 6.16 Vers 6. How faire and how pleasant art thou O love for delights That is for the manifold delights which by reason of thy beauty thou yieldest both to me and to others that converse with thee see Isa 66.10 11. The Bridegroome having elegantly set forth the beauty of his Spouse in many severall parts of her
these judgements which God hath laid upon thee dost thou still maintain thy self to be sincere and upright Being brought so low at the very point of death wilt thou still deny thy hypocrisie Take heed by acknowledging thy hypocrisie blesse God give glory to God and so die or curse God and die that is thou hadst as good discover by a desperate blasphemy at last what thou hast formerly been that so dying it may be seen that God hath dealt justly with thee in all that he hath laid upon thee But because in the third verse this phrase of retaining his integrity is used concerning Iob in a way of commendation the more ordinary exposition of these words I take to be the best which is this Dost thou still retain thine integrity That is after all these calamities and vain patience dost thou yet retain thy integrity alas what doth it profit you to what end do you still hope in God and pray to him and blesse him He still as a persecuting enemy pours out his wrath more and more upon you rather therefore curse God and die where by cursing God is meant as before chap. 1.11 whatever might tend to Gods reproach and this his wife like an infernall fury adviseth him to either as intimating that he had as good die cursing of God as blessing him since thereby he should at least satisfie his grieved and afflicted spirit or else as prescribing this as a means to put an end to all his insufferable miseries to wit by provoking God with his blasphemy to kill him outright Vers 10. But he said unto her Thou speakest as one of the foolish women speaketh As if he should have said Thou dost not now wife speak like thy self this had not wont to be thy language even those women that are most silly and foolish most profane and irreligious most desperately violent in their passions could not speak more Atheistically and wickedly then thou hast now spoken more indeed like those idolatrous women that use to revile their sencelesse Gods then like a woman who had been instructed in the knowledge of the true ever living God and one that had hitherto carried her self as one that feared him Shall we receive good at the hand of God and shall we not receive evil These words imply many reasons why it is fit that men should patiently endure those many afflictions that sometimes fall upon them 1. Because it is not fit that wretched man should bind God to his will and prescribe him what he should do to wit that he should still lade him with his blessings and never intermix any sorrows with them 2. Because the many blessings which he hath bestowed upon us far surpassing the evils he inflicts may well bind us by way of thankfulnesse to be content that he should exercise his dominion over us and afflict us when he seeth cause without any murmuring against him 3. Because the good he doth for us proves him a loving father and therefore should assure us that even in the evil he inflicts he seeks our advantage The cup which my Father hath given me shall I not drink it saith Christ Iohn 18.11 and so Heb. 12.9 We have had fathers of our flesh which corrected us and we gave them reverence shall we not much rather be in subjection unto the father of spirits and live In all this did not Iob sin with his lips That is not so much as with speaking a hasty and impatient word which was indeed a high degree of patience Iames 3.2 If any man offend not in word the same is a perfect man and able also to bridle the whole body See the note chap. 1.22 Vers 11. Now when Iobs three friends heard c. That is his three speciall choice and most intimate friends to wit Eliphaz who is called the Temanite either because he was of the stock of Teman the son of Eliphaz the son of Esau Gen. 36.11 or else because he was of the land of Teman mentioned Ier. 49.7 and Bildad who is called the Shuhite perhaps because he was of the stock of Shuah the son of Abraham by Keturah Gen. 25.2 perhaps of some country or city so called and Zophar the Naamathite so called also for some such like reason it may be from the city Naamah Iosh 15.41 As for Elihu of whom mention is made chap. 32.2 he came not it seems with these his three friends but standing by as perhaps many others did and hearing their conference he brake out also and spake his mind It is said by some that these men were Kings but no such thing do we find in the Scripture Men they were doubtlesse of eminent learning and piety as by their discourse with Iob doth every where appear yea such to whom the Lord used to appear in dreams and visions Now a thing was secretly brought to me saith Eliphaz chap. 4.12 13. and mine ear received a little thereof in thoughts from the visions of the night as likewise men of great years and experience whence is that of Elihu concerning these men chap. 32.6 7. I am young and ye are very old I said Daies should speak and multitude of years should teach wisdome and Iobs faithfull friends doubtlesse they were and in their love to him came now to visit him and spake all they said to him out of a sincere desire of his good though they erred fouly in judging of his cause All which made the harsh censures which afterward they passed upon him the more bitter and grievous to be born For they had made an appointment together to come to mourn with him and to comfort him to wit because it is a kind of ease to an afflicted man to see that others pity him and compassionate his case neither can words of comfort be acceptable unlesse they come from those of whom he is perswaded that they have a fellow-feeling of his sorrows Vers 12. And sprinkled dust upon their heads toward heaven It seems there were two severall waies of sprinkling dust sometimes they did barely sprinkle it upon their heads concerning which see the Notes Iosh 7.6 but sometimes again they took the dust and threw it up into the air so letting it fall back upon their heads for so we read also of the Iews that were enraged at Pauls preaching Acts 22.23 They cryed out and casting off their cloths threw dust into the aire and this circumstance of their throwing the dust toward heaven might signifie either that it was a day of grievous darknesse and affliction that was come upon them yea a day of dismall confusion wherein things were turned upside down and earth and aire as it were mingled together or else that the spectacle they beheld was such that they might well wish the heavens were overclouded with darknesse that they might not behold it Vers 13. So they sat down with him upon the ground seven daies and seven nights That is say some Expositours many daies and many nights
his conception because it could not be then known that a man child was conceived but the night of his birth But there is no necessity that we should thus understand the words for as Esa 48.8 Thou wast called a transgressour from the womb is the same with Thou hast been a transgressour from the womb So here the night wherein it was said a man child is conceived is to be understood in the same sense as if he had said the night wherein a man child was conceived from this verse to the beginning of the 42 chapter in the originall the Penman of the holy Ghost hath expressed all that passed betwixt Iob and his friends c. in meeter Vers 4. Let that day be darknesse This may be understood figuratively let it be alwaies a sad and sorrowfull day but I rather conceive that it was meant properly let it be alwaies a pitchy dark day even as darknesse it self The like may be said also concerning the last clause of this verse neither let the light shine upon it Let not God regard it from above c. That is let not the Lord afford that day the light of the Sun from above nor other the influences of the heavens that we enjoy a succession of light and darknesse fruitfull times and seasons it is from Gods care and providence over the world and hence is that expression which Moses useth concerning the land of Canaan Deut. 11.12 The eyes of the Lord thy God are alwaies upon it from the beginning of the year even unto the end of the year So that when Iob wisheth that the Lord would not regard that day from above it is all one as if he had wished that God would not mind it nor yield it the least of those blessings which he affords to other daies Vers 5. Let darknesse and the shadow of death stain it c. That is a most extreme darknesse to wit first a darknesse like death that may be the very image and shadow of death or 2. a darknesse like that wherewith dead men are overwhelmed that lye buried in their graves or 3. a stifling killing darknesse such as where damps and thick vapours that are in deep pits that strike men suddenly dead or 4. a dismall horrible darknesse like enough to kill men with the very terrour of it for hereto hath that clause reference also in the end of the verse Let the blacknesse of the day terrifie it that is make it terrible to men All this may be comprehended under this phrase of the shadow of death and when Iob wished that such a darknesse might stain the day whereon he was born the ground of the expression is this that darknesse takes away the glory of a day and hides the beauty of all things whatsoever Vers 7. Lo let that night be solitary let no joyfull voice come therein That is whereas the night is usually the time of feasting dancing and all kind of jollity as at marriages and all other times of festivity and rejoycing whatsoever let it not be so on that unhappy night wherein I was conceived but quite contrary let it be solitary still and silent yea let the darknesse thereof be so terrible all the stars in heaven withdrawing their light that neither man nor beast may dare to stir or move either within dores or without Vers 8. Let them curse it that curse the day who are ready to raise up their mourning That is all that in the bitternesse of their sorrows are wont to curse the day as being weary both of life and light let them curse that night wherein I was conceived and boâ—n Some expositours understand this of fishermen and marriners and that because they read the last clause of this verse according to the translation which is set in the margin of our Bibles who are ready to raise up a Leviathan Such mens mouths are usually full of most fearfull execrations and curses and especially when they are imployed in taking whales that huge fish which is called a Leviathan chap. 41.1 And that because the fishing for the whale is a businesse of great charge and greater danger so that when they have seized upon one and are ready to raise him up if by any mishap they loose him again they are wont violently to break forth into all kind of fearfull imprecations against that unlucky and unfortunate day because great losses cause great passions specially in such ungodly wretches and therefore say they Iob here wisheth that these men might curse the night of his conception and to this we may adde too that some referre this to the cursing of those marriners who as they sail along lighting at unawares upon some place where they are ready to stirre or raise up a whale do thereupon seeing themselves in such imminent danger curse the day that they entred upon that voyage or that brought them within the reach of this sea-monster now ready to sink their vessell and drown them all Again others by Leviathan understand the Devil metaphorically so called to whom many authours in like manner apply that place Esa 27.1 In that day the Lord with his sore and great and strong sword shall punish Leviathan the piercing serpent even Leviathan that crooked serpent and so conceive these words to be meant of those furious men that in their passions are wont to wish the Devil might take either themselves or others that are the occasion of their misery Let them curse it that in the extremity of their impatience not only use to curse the day but also are ready ever and anon in their rage to raise up a Leviathan that is to call upon the Devil to take them But now if we read the words according as our Translatours have rendered it Let them curse it that curse the day who are ready to raise up their mourning There is another exposition may be given of these words which seems far more apt and easie to wit that whereas there were usually in those times certain persons both men and women that were hired to howle and lament at funeralls or any other times of great calamitie and dismall sorrow and that because they could doe it artificially they were trained up to it and had certain sad and dolefull ditties wherein they did in a solemn and passionate manner curse sometimes the day of those sad accidents sometimes those that were the occasion of it to which custome many places of Scripture clearly have reference as Amos 5.16 They shall call the husband-man to the mourning and such as are skilfull of lamentation to wailing And so again Ier. 9.17 2 Chron. 35.25 Mat. 9.23 Ezek. 30.2 Ioel 1.15 These now that were so ready and prepared at all times to raise up a mourning or to call their company together to mourn these I say Iob desires might be imployed to curse the night wherein he was conceived And happily some one ditty they might have fullest of bitter imprecations that was called a
bignesse and vast compasse that a Princes family cannot fill them but still they seem in many places empty and desolate Vers 15. Or with Princes that had gold who filled their houses with silver That is with the richest of Princes who gathered in their life time the greatest masse of treasure yet some understand this as spoken with reference to a custome used in those times of burying much treasure in the houses that is the graves and tombes of their great Princes Vers 16. Or as an hidden untimely birth I had not been c. That is had I not been born but dyed in the womb which also Iob had wished before vers 10. such as the condition of abortives is that perish in the womb to wit either those that by some mischance miscarry within a while after they are conceived called here an hidden untimely birth because they are presently laid by or cast away as unpleasing spectacles or not at all looked after or else because the form and lineaments of a child in such imperfect embryoes cannot well be discerned or those that have their full and perfect shape but then die in the wombe and so being dead-born never see light such saith Iob had been then my condition I had not been that is I had never been numbred amongst the sons of Adam but had been wholly buried in oblivion and had passed without name as Solomon we see speaks of such an untimely birth Eccles 6.4 He cometh in and departeth in darknesse and his name shall be covered with darknesse Vers 17. There the wicked cease from troubling and there the weary be at rest By the weary here may be meant those that wicked oppressours have wearied with continuall troubles and then the summe of the whole verse is this that in the grave the oppressours and the oppressed are both at rest together But the weary here intended may be also the wicked persecutours and oppressours that do weary and tire out themselves with vexing and troubling others till they come to be laid in the graves and then there they are at rest and this may seem the more probable exposition because in the following verse he speaks of those that suffer and here therefore it is likely of those only that make men suffer Vers 18. There the prisoners rest together they hear not the voice of the oppressour Because wicked oppressours use bitter words and with their terrible threatning and their insulting and scoffing language are wont to wound as deeply those that are under their power as any other way hence is this expression they hear not the voice of the oppressour Vers 20. Wherefore is light given to him that is in misery and life unto the bitter in soul These words are added to imply how earnestly now he desired death They are indeed a kind of expostulation with God for continuing life to those that are in such misery that they had rather die then live but doubtlesse though the extremity of his miseries wrung these words from him yet he did not utter them with a purpose to contend with God and to charge him with dealing too hardly with those that are in misery Indeed they are words of lamentation rather then expostulation wherefore is light given to him that is in misery that is Alas it were well for those that are in bitter calamities if they might die they cannot but earnestly desire it and it is a kind of addition to their miseries that they must live though they would die Revel 9.6 And in those daies shall men seek death and shall not find it and shall desire to die and death shall flee from them Vers 23. Why is light given to a man whose way is hid and whom God hath hedged in That is to a man that cannot find out the meaning of Gods dealing with him or why it is that he is so sorely afflicted or rather to a man whom God hath so hedged and hemmed in with many and divers calamities and those so desperate and inextricable that poor wretch it is not possible he should conceive which way to turn himself or what course to take to find out any way of escape whereby he might wind himself out of these troubles and therefore must needs be in continuall perplexity to think what will become of him and what the end will be of all these miseries that are fallen upon him Much to this purpose is that complaint of the Church Lam. 3.9 He hath inclosed my waies with hewen stone he hath made my paths crooked Vers 24. For my sighing cometh before I eat This is added to imply that he was one of those of whom he had spoken to whom it was an addition of miseries that they must still live though they can see no hope of deliverance and that because though he had alwaies worked out his salvation with fear and trembling which is at least implyed vers 25 26. The thing which I greatly feared is come upon me yet his miseries were so grievous and continuall without intermission that he had not so much space of freedome as to eat his meat in quiet nor could forbear his sighs and tears when the naturall desire of food was most urgent upon him which indeed is most like that complaint of the Psalmist Psal 102.9 I have eaten ashes like bread and mingled my drink with weeping Some expositours understand this of his sighing because of the pain it would be to him to eat in regard of his ulcers wherewith he was every where filled or because it grieved him to think that he must by feeding uphold the life which he would so gladly be rid of but the first exposition is far the most proper And my roarings are poured out like the waters That is violently abundantly and without ceasing for he compares his roaring to the pouring out of waters 1. Because when waters are poured forth or break through the banks that before held them in they rush out in great abundance and with unresistable violence 2. Because the waters of rivers flow on continually without ceasing as being still supplyed from their fountains and springs and 3. Because the noise of his roarings by reason of their violence was much like that of waters where they break forth with such fury and carry all before them that stands in their way It must be a great affliction that can make a man of spirit to mourn and therefore much more that which makes him cry out and roare therefore the extremity of a mans misery is usually set forth in the Scripture by this that it makes him roar as Psal 32.3 I roared for the very disquietnesse of my soul So that when Iob complains not only that his sorrows made him roar but also that his roarings were poured forth like water this implyes how exceeding grievous his miseries were Vers 25. For the thing I greatly feared is come upon me c. This is added as an aggravation of his misery to shew
therefore to all this Iob now tells him that he was so worn out with the miseries he had undergone that he could not hope in regard of any strength in him that his life should be prolonged for the recovering of such a happy condition This is the drift of these words what is my strength that I should hope and so likewise do many Expositours understand the next clause also what is mine end that I should prolong my life for they conceive that by his end here is meant the end of his misery that he could not see any likelyhood that his miseries should come to an end and so should therefore desire still to live or rather that it is meant of the end of his life that mans life being so fading and transitory and so soon at an end there was no reason why he should hope long to prolong his life especially lying under the pressure of such insupportable miseries and therefore had just cause rather to desire that he might be presently cut off But there is another Exposition of the last clause which others and that upon good grounds do most approove what is mine end that I should prolong my life as if he had said I know no such evil in coming to mine end that I should desire to prolong my life the misery of dying cannot be so great thar I should desire to avoid that to spin out my life in that grievous misery I now undergo since after death I am sure to be in a blessed condition let them therefore that have no hope in their death desire the prolonging of their life but as for me being assured what mine end will be I see not why I may not well desire death rather then life Vers 12. Is my strength the strength of stones or is my flesh of brasse To wit that I should hope to outwear these grievous miseries I lie under or for the present endure them without complaint as if I had no sence nor feeling of them No I am made of flesh and bones as well as others and therefore must needs feel what I endure nor can long endure what I feel Vers 13. Is not my help in me and is wisedome driven quite from me Either hereby is meant that Iob was not yet so void of wisedome and judgement but that he was able to discern between right and wrong and so accordingly to judge of their unjust dealing with him to help himself and maintain his cause against all their false accusations or else rather that he had in him that which would sustain and support him against all their harsh censures to wit his innocency and the testimony of a good conscience and that he did still continue in the fear of God which is the only true wisedome And indeed this exposition agrees well with that of the Apostle Gal. 6.4 But let every man proove his own work and then shall he have rejoycing in himself alone and not in another Vers 15. My brethren have dealt deceitfully as a brook and as the stream of brooks they passe away c. Iob here compares his friends to winter brooks that are full of water in the winter and are dryed up in the summer and the reason why he so compares them is more fully explained in the following verses to wit that as those brooks when the traveller passeth by them in the winter time having then no need of them overflow their banks and by reason of rain and snow are full of water and blackish by reason of the ice which may be meant of their being black by reason of the deepnesse of waters or of the colour of ice and so being frozen seem stable and like to continue but then in the warm summer they are suddenly dryed up and gone at first haply there are severall little drilling streams here and there passing through the sands which are therefore called vers 18. the paths of their way but at last even they also are dryed up and vanish to nothing and so when the troups of Tema and companies of Sheba that is those that travell through the countries of Tema and Sheba of Arabia the desert and happy where they went by troups because of the danger of robbers that had formerly taken notice of those brooks in winter time do afterwards in summer time come thither to seek for water to quench their thirst whereof they are exceeding desirous in those hot countries they find none and so are ashamed and confounded as men use to be that have long hoped certainly for any thing and then in time of need their expectation fails them so did his friends deceive him now for in the time of his prosperity when he had no need of their comfort they made a fair show of great friendship but now in his afflictions when he had need of their comfort they failed him quite Vers 19. The troups of Tema looked the companies of Sheba waited for them That is the inhabitants of Arabia the desert and Arabia the happy travelling either for merchandise or other occasions from those countries for the posterity of Tema the son of Ishmael Gen. 25.15 did inhabit Arabia the desert and the posterity of Sheba who was the grandchild of Abraham by Keturah Gen. 25.3 did inhabit the other Arabia Vers 21. For now ye are nothing ye see my casting down and are afraid That is ye yield me no comfort Iust such as those brooks before spoken of are in the summer to the thirsty travellers such are you to me for having made great show of love in the time of my prosperity when I had no need of you now in the day of my calamity when I stand in need of your friendship ye are nothing not one drop of comfort comes from you my affliction you see and are afraid that is you stand astonished not able to speak one word of comfort yea ye are ready to fly off from me as being afraid to be infected by me and are startled at me as a fearfull spectacle of Gods vengeance one upon whom the wrath of God is poured forth because of my sins Vers 22. Did I say bring unto me or give a reward for me of your substance The drift of Iob in these words might be either to clear himself from that charge of being so impatient merely for the losse of his estate because his not seeking to them to have his losses repaired did plainly discover that it was not that which did so exceedingly pinch him or else to aggravate their uncharitablenesse If he had desired of them a supply of his wants or help in his troubles it had been fit they should have done it and was it not hard then they should not afford him a mouth full of counsell or comfort or lastly to shew how causelessely they were so harsh to him Did I say bring unto me c. That is being deprived of my estate I sent not to you to relieve me or to give me any
of my cause yet more exactly Vers 30. Is there iniquity in my tongue cannot my tast discern perverse things That is do I or have I spoken that which is unjust am I not able to judge what is true and what is false what is just and what is unjust or observing what I shall farther now say you shall find that I will not utter any thing false or unjust and that I am able to judge of things and that I have not spoken a misse in defending my innocency as you think I have done CHAP. VII Vers 1. IS there not an appointed time to man upon earth c. Some read the first clause of this verse Is there not a warfare to man upon earth and accordingly conceive that mans life is by Iob here compared to a warfare both because as souldiers are continually exposed to variety of dangers and all kind of hard labour and sorrows hunger and thirst and heat and cold and watching and wearisome travels c. So is man in this life subject to all kind of miseries and likewise as souldiers are hired but for a time and then receive their pay and at length are discharged so is it with men there is a time to wit the hour of death when they are discharged from all the miseries of this life But the best translation I conceive is that in our Text Is there not an appointed time to man upon earth for that best agreeth with the second clause are not his daies also like the daies of an hireling However the meaning of the words is evident for Iob here returns as he had desired his friends they might do vers 29. of the former chapter to a review of his estate and undertakes to make it manifest to them that it was not such an heinous offence as they would make it that he had wished for death and desired that God would cut him off considering the grievous misery that he endured to which end in the first place he here wisheth them to consider that there is an appointed time for man upon earth and that his daies also are like the daies of an hireling that is as the hired servant is hired but for a certain time and so though he endures much hard labour during the time of his service yet that time being run out then there is an end and he takes his rest so is it with man God hath allotted him a set time for his daies upon earth which are indeed few and full of labour and sorrow like the daies of an hireling but then death brings rest so from thence afterwards concluding that it was no more strange that he should desire death especially if the unusuall miseries that he underwent were all weighed then that an hireling should desire an end of his hard service c. Vers 2. As a servant earnestly desireth the shadow That is the night and indeed as in all places the rest and cool of the night is most welcome to the weary labourer so especially in those hot countries where they must needs by day be scorched with the scalding heat of the Sun Vers 3. So am I made to possesse moneths of vanity c. That is in such a sad and wearisome condition panting and longing after some ease and rest do I spend my daies only it is worse with me then it is with the servant and hireling for he when he hath wrought all day receives his wages at night and then can lie down quietly and take his rest but I am in misery whole moneths together and when the night comes that is as laborious and troublesome to me as the day is and that is all the wages and the reward I have for the misery I undergoe and therefore well may I desire the shadow of death as the labouring servant doth the shadow of the night as knowing in this life rest I shall find none By moneths of vanity are meant moneths of restlesse misery wherein he enjoyed no comfort nothing of the good and rest he expected but mere vanity and vexation of spirit and when he saith he was made to possesse these moneths of vanity his meaning is that these sad times and sore afflictions were certainly and unavoidably imposed upon him by the hand of God and lay upon him continually without intermission in which regard he had cause enough to desire he might die and be rid of these miseries Vers 5. My flesh is clothed with worms and clods of dust c. This he mentioned to shew the strangenesse of his misery and so why he thought the time of his life so tedious and irksome to wit that his flesh was clothed that is covered all over from head to foot as with a garment with worms and clods of dust where by worms are meant either lice or very worms which do sometimes breed in the corruption that distils out of sores and ulcers when they are not constantly washed and kept clean and by clods of dust are meant either the very clods of dust which whilst he lay tumbling on the ground did cleave to his ulcerous body or rather the very dry scabs of his sores which were like clods of dust or the scurf wherewith when he had clawed his scabs his flesh was overspread and that his skin was broken to wit chapped with extreme drynesse or broken with ulcers and so with the filth and corrupt matter that issued thence very loathsome Vers 6. My daies are swifter then a weavers shuttle and are spent without hope That is my life is suddenly spent in a manner and gone without hope of recovery And this Iob adds to prevent an objection which his friends had indeed harped upon chap. 5.18 c. to wit that if he would repent and turn to God as he ought to doe God would put an end to all his miseries and prolong his daies No saith he there is no hope of that I may plainly see that my end is at hand and why should I then wish for any thing but the hastening of my death to put an end to my miseries Vers 7. O remember that my life is wind Iob having as he thought cleared it sufficiently that a man in misery might as well long for death and desire it as the hireling may desire the night for rest c. especially being in such a condition as he was without hope of seeing any other end of his misery but only death he turns here his speech to God and desires him to remember that his life was but a blast of wind that is suddenly gone without hope of recovery as the Psalmist also expresseth it Psal 78.39 he remembred that they were but flesh a wind that passeth away and cometh not again intending thereby that his desire was that since he was in such a hopelesse condition the Lord would therefore not let his hand be so heavy upon him but suddenly cut him off and so put a period to his sorrows Mine eye shall no
3.12 He hath bent his bow and set me as a mark for the arrow and that of Iob elsewhere chap. 16.12 13. He hath taken me by my neck and shaken me to pieces and set me up for his mark His archers compasse me round about he cleaveth my reins asunder Vers 21. And why dost thou not pardon my transgression c. Why dost thou not according to thy wonted grace to others freely forgive all my sins and transgressions removing them all out of thy sight that then accordingly also thou mayst withdraw thine hand from correcting me For now shall I sleep in the dust c. That is if thou dost not send help speedily I shall quickly be laid in the dust and thou shalt seek me in the morning and I shall not be that is and then if thou shouldest make never so much hast to help me it would be too late for thou shouldest not find me in the land of the living amongst those that are capable of thy goodnesse and mercy CHAP. VIII· Vers 1. THen answered Bildad the Shuhite Bildad having heard Iob hitherto defending himself and disliking what he spake in his defence more then his former complaints undertook at length to second what Eliphaz had before spoken reprooving Iob for charging God with injustice in his dealing with him and exhorting him to repent of his former wickednesse as the only sure means to turn away the Lords displeasure yea it seems by his first words in the following verse that whereas Iob was proceeding on to have spoken farther Bildad did here interrupt him as not able to endure him any longer How long wilt thou speak these things c. Vers 2. How long shall the words of thy mouth be like a strong wind That is violent and bruitishly impetuous not sparing any body no not the Lord himself when he comes in thy way Because Iobs words in his answer to Eliphaz had been indeed somewhat sharp and rough and full of vehement expressions therefore Bildad compares them here to a strong wind and because he had so often reiterated his complaints of the grievous miseries he suffered and his protestations concerning his desire of death c. yea and that after Eliphaz had sought to convince him of the evil hereof not regarding any thing that he had spoken therefore he upbraids him with his persisting in this way How long wilt thou speak these things and how long shall the words of thy mouth be like a strong wind But yet withall there is another thing which Bildad might also intend to imply in comparing Iobs words to a strong wind to wit that whilst he went about to overthrow the justice of God as if he had not deserved what God had inflicted on him his words though never so violent would be but as a puffe of wind Gods justice would stand firm and unmoved whatever he should say to the contrary Vers 3. Doth God pervert judgement or doth the Almighty pervert justice As if he should have said Every one by the light of nature knows that this is altogether impossible though God be almighty and able to doe to men whatever he pleaseth yet he is not wont to make use of his power to doe any thing but what is just as great and mighty men many times doe and that because 1. He is essentially and so infinitely just as well as almighty 2. The judge of the whole world to whom men must fly for refuge and help when they are unjustly wronged and oppressed and therefore he can no more deal unjustly with any man then he can cease to be God Vers 4. If thy children have sinned against him c. That is though God hath utterly cut off and destroyed thy children it was doubtlesse for their sins what he hath therefore done therein he hath done most justly and thy self he hath not hitherto destroyed but spared thee that thou mightest take warning by them which if thou wouldest doe and wouldest betimes that is speedily and with all possible care and diligence seek reconciliation with God and pray unto him for favour and mercy in stead of pleading thine innocency quarrelling and contending with him as thou hast hitherto done and withall abandon all thy former wicked waies and that upon sincere ends and so become pure and upright in heart and life without which indeed no seeking to God by prayer will doe any good then doubtlesse he would not fail to pardon thy sins withdraw the judgements that lye upon thee and doe thee good whereas hitherto he hath seemed to sleep and not to regard thy miseries he will presently awake to thy help and make the habitation of righteousnesse prosperous that is prosper thee and thy family and all that belongs to thee so long as you all continue to live righteously and to doe that which is just in Gods sight Vers 7. Though thy beginning was small yet thy latter end should greatly encrease Two severall waies these words are understood by Expositours first that though when God should begin to prosper him after his repentance his estate should be but little as some indeed think it was but little and that he began upon almes as it were when his kindred and acquaintance gave him every man a piece of money and every one an ear-ring of gold chap. 4◠11 yet by degrees this little should encrease so that at last he should again come to have a mighty estate and 2. That the estate he had before this tribulation befell him how great soever it was yet should be but little in comparison of that he should have in the conclusion if he would repent and turn unto the Lord as the moon one of Gods two great lights is but little in comparison of the Sun whereto may seem to agree that which is said of Iob chap. 42.12 So the Lord blessed the later end of Iob more then his beginning But yet the first exposition is clearly the most proper Vers 8. For enquire I pray thee of the former age c. Bildad here prooves what he had said by the experience of all former ages to which he the rather appeals because there was probably then no written word Enquire saith he I pray thee of the former age c. as if he should have said search the records of former times make enquiry how it hath been in the daies of our ancestours and so likewise of their fathers for many generations even from the beginning of the world you shall find that it hath been alwaies thus as I have said that God hath prospered the righteous and punished the wicked and that when evil doers have repented forsaken their evil waies and turned unto the Lord he hath then withdrawn his hand from punishing them and poured forth his blessings plentifully upon them Vers 9. For we are but of yesterday and know nothing because c. This is added as a reason why Bildad councelled Iob to search into the records of former times
and it is also two severall waies expounded for some yea indeed the most of Expositours conceive that in these words Bildad compares the short lives of those of this age with the long lives of the fathers in the first ages of the world we are but of yesterday saith he and know nothing that is whereas the fathers lived many years by long experience their knowledge was very great we alas in these times live but a little while in the world our daies passing away as a shadow and so for want of experience know nothing comparatively But then again others conceive that Bildad here opposeth the short life of man to the experience of all former ages and sheweth how much better satisfaction we may receive by examining the testimony of all ages from the beginning of the world then by resting merely upon our own observation who are but of yesterday of no continuance to speak of and so of little or no experience and knowledge because our daies are few and as a shadow passe suddenly away Vers 10. Shall not they teach thee and tell thee and utter words out of their heart To utter words out of the heart is to speak truly what men think and what they have seriously and diligently considered of and with judgement and wisedome concluded so that the meaning of these words is that if Iob would enquire how it had been in former ages those that lived in those times would truly make known to him what by due consideration and diligent observation they had found to be true to wit the same which he had said to him that they are the wicked only whom God destroyes and that the upright and righteous shall certainly flourish Vers 11. Can the rush grow up without mire c. This which follows unto the end of the 19. verse may be read as the answer which Bildad pretends would be given to Iob by the ancients of former times if he would enquire of them as he had advised him but howsoever the drift of these words is to show that it is noe more possible in regard of the ordinary course of Gods providence and goverment of the world that wicked hollow-hearted hypocrites who are not rooted in grace and in whom there is no true piety should alwaies flourish and prosper then that rushes and flags which have no solidity in them but are of a spungy substance should by the ordinary course of nature grow without mire and without water Can the rush grow without mire c. that is as rushes and flaggs do only thrive in miry and watry grounds and therefore in times of drowth when there is no water even when they are in their perfect greennesse though they be not cut down they wither in an instant so soon as ever they begin to want moisture so neither can any man flourish and prosper long whom God favours not whether they be openly prophane or such as only make a shew of religion but in truth are hypocrites So are the paths of all that forget God and the hypocrites hope shall perish that is such is the conclusion of the waies and counsells of all that think not of God that mind not the approving of themselves to God and the seeking of his favour but only trust to themselves that slight and despise God they may as such rushes and flaggs flourish for a time but at last they shall wither and come to nothing if they be not cut down and destroyed by men as many times they are by the just judgement of God yet a secret curse of God shall wast and consume them and all the hope of such dissembling hypocrites shall proove vain and quite deceive them so that at last they shall give over such vain hopes Vers 14. Whose hope shall be cut off and whose trust shall be a spiders webb That is those things wherein such men do place all their hope and confidence shall be utterly destroyed and come suddenly to nothing and so their hope and confidence shall perish together with them and indeed these things are well compared to a spiders webb 1. Because their wealth and dignities their projects and counsells are raised and made up with much labour and skill by many curious and subtle contrivements spunne as it were out of their own bowells and 2. Because when all is done there is no firmnesse nor solidity in them but they are easily on a sudden as a spiders web brushed down and destroyed all which doubtlesse Bildad intended that Iob should apply to the sudden ruine of his own family and estate Vers 15. He shall lean upon his house but it shall not stand c. That is as the spider rests securely upon his cobweb house and doth what he can to fasten it surely but all in vain for on a sudden it is swept down and broken to pieces so the wicked man and the hypocrite shall rely upon his house and great possessions c. and do what may be done to assure them to him and his yea he shall rest upon his spirituall gifts his performance of holy duties and his supposed graces but to no purpose for ere he is aware of it all his outward supports shall be ruined and all the means he can possibly use shall not avail to prevent their ruine and those spirituall things whereon he rested shall do him no good but shall quite deceive him Vers 16. He is green before the Sun and his branch shooteth forth in his garden Many Expositours understand this and the following verses of the righteous that enjoy the love and favour of God and so conceive that it is added as by way of opposition to that which was before spoken concerning the hypocrite to expresse which they are forced to insert these words As for the righteous in the beginning of this verse As for the righteous man he is green before the Sun c. But according to our translation this also must needs be a continuation of that which was before said concerning the wicked whether openly prophane or hypocrites to wit that though they flourish exceedingly for a while yet at last they shall be utterly destroyed He is green before the Sun and his branch shooteth forth in his garden that is as a tree planted in a rich and fruitfull garden is green and flourisheth rather cherished by the quickning heat of the Sun then any way impaired and parched by the scorching beams thereof and so daily spreadeth forth his boughs and his branches so is it usually a long time with wicked men they flourish and prosper every way and their children are greatly encreased yea in the most perillous and hard times when others wither and flourish still and grow greater and greater Vers 17. His roots are wrapped about the heap and seeth the place of stones This is also spoken of that flourishing tree to which the flourishing of the wicked for a time is compared but yet in what sense they are spoken
am full of confusion that is the more I think of my estate the farther and farther am I still plunged in confusion being overwhelmed with distracted thoughts not knowing what to think of my condition nor wherewith to chear up my spirit therefore see thou mine affliction that is consider in what a sad and miserable condition I am and have compassion on me Vers 16. Thou huntest me as a fierce lyon c. Some Expositours conceive that it is himself that Iob compares to a lyon and so understand the words thus that as men hunt a fierce lyon that hath ranged up and down and done much mischief following him with all violence till they have at last taken him and slain him so the Lord dealt with him as if he had been some fierce proud wretch that had been mischievous to the place where he had lived God had hunted him wirh variety of plagues that he might destroy him much according to that which Iob had formerly said chap. 7.12 Am I a sea or a whale that thou settest a watch over me But others do better hold that it is the Lord whom Iob compares to a lyon thou huntest me as a fierce lyon that is thou as a fierce lyon before whom no beast can stand dost with all violence pursue me with thy judgements and by thy unresistable strength dost rend and tear me in pieces which indeed agrees with those expressions we find elsewhere concerning God Hos 5.14 I will be unto Ephraim as a lyon and as a young lyon to the house of Iudah I even I will tear and goe away c. and that of Hezekiah Esa 38.13 as a lyon so will he break all my bones And again thou shewest thy self marvellous upon me This may be understood thus that as formerly God had marvellously blessed Iob insomuch that he was the greatest of all the men of the East chap. 1.3 and for piety and grace there was none like him in the earth vers 8. so now again God did as marvellously punish him But the most ordinary exposition I conceive is the best to wit that as his sufferings were very great and bitter so they were successively renewed again and again upon him and this phrase thou shewest thy self marvellous upon me is used to imply either that the plagues were wonderfull that God had laid upon him insomuch that he was become a strange spectacle of misery to all that looked upon him and men therefore stood amazed to behold his condition and Gods dealing with him was as if God intended him for a president upon whom he would shew what he could doe and how many new strange waies God had to torture him or else that it was strange and marvellous that God who was so abundant in mercy and compassion should deal with him a man that feared God as if it were some prophane wretch that he had in hand However in those last words upon me there seems to be some emphasis and again thou shewest thy self marvellous upon me that is upon me that am in a manner half dead already Vers 17. Thou renewest thy witnesses against me c. That is thou dost continually come upon me with new plagues which are witnesses of thy displeasure and by mine uncomfortable friends are taken as evidences whereby thou bearest witnesse for them against me that thou dost esteem me no better then an hypocrite Changes and warre are against me That is changes of warre the meaning is that many and divers miseries and sorrows did continually assail him as in the warre severall troops and companies of souldiers do successively one after another renew and maintain the fight so it was with him whose troops of divers calamities did successively afflict him so that he was continually assaulted and had scarce any breathing time to rest himself Vers 18. O that I had given up the ghost and no eye had seen me Either he wisheth that he had died in the womb that so wasting there away he had never been born and then no eye had seen him which agrees with the foregoing words wherefore then hast thou brought me forth out of my mothers womb or else that he had died in the womb or so soon as he was born and so no eye had seen him alive or he should have been carried presently to his grave before there had scarce any notice been taken of him And indeed it may well be as some expositours conceive that in that clause that no eye had seen me he had respect to that great esteem amongst men which he had formerly enjoyed and so his meaning might be to imply that however in his former prosperity the eyes of men had been much upon him and he had been much observed and respected of all that knew him yet considering the grievous miseries he had since suffered it had been happy for him if no eye had ever seen him Vers 22. A land of darknesse without any order and where the light is as darknesse A description this is of the grave or the region of death and it is said to be without order because there are there no vicissitudes or distinctions of times persons c things disposed in order which is indeed the beauty of the land of the living no vicissitudes of day and night winter and summer joy and sorrow no distinction of ages or degrees the oldest do not go thither first and then the young the rich first and after them the poor and when they are there the bones and dust of Princes and beggars lie confusedly tumbled together without any difference As for the last clause where the light is as darknesse the meaning is only this that when the Sun shines brightest elsewhere there is nothing but pitchy darknesse there or that there is nothing there but darknesse if we can imagine any thing to have a shew of light in the grave that very light is as darknesse CHAP. XI Vers 1. THen answered Zophar c. The friends of Iob as became grave men took then turns in order and so spake to him one after another Zophar therefore having heard the severall answers which Iob had returned to Eliphaz and Bildad undertakes here in the third place to reproove and admonish him as the other two had done before him only indeed the heat of contention in these disputes as is usually encreasing by degrees Zophar is somewhat more sharp and bitter then the other two had been insomuch that he forbears not reproachfull and reviling language upbraiding him as a babler a lyar a mocker c. so highly he was offended with Iob even to passion to see that after he had been twice reprooved he should again break forth into the same impatient complaints that he had used at the first as we see he did in the latter end of the foregoing chapter wherefore then hast thou brought me forth out of the womb c. Vers 2. Should not the multitude of words be answered c. We may
with him together or 2. That he would not punish before he made known the cause why he did it and that when the cause was made known he might have free liberty to answer for himself before he proceeded any farther against him and accordingly the last words they understand thus then will I not hide my self from thee that is then shall I willingly undergoe whatever thou shalt be pleased to lay upon me But doubtlesse the first exposition is farre the best that which he desires here is the very same he desired before chap. 9.34 concerning which see the Note there Vers 22. Then call thou and I will answer or let me speak and answer thou me That is do thou call me to an account and object against me and I will answer for my self or else let me object and do thou answer and thus he speaks as one willing to give his adversary all the advantage he can desire A speech that hath so much boldnesse in it that though no doubt it proceeded from a holy courage and confidence of his own integrity yet withall methinks it argued that his passions were stirred and had transported him beyond the bounds of that modesty which should have been in him that pleaded with the great Creatour of heaven and earth Vers 23. How many are mine iniquities and sins c. Zophar had said that if God would yield to speak to Iob he could soon make him see that he had exacted lesse of him then his iniquity had deserved chap. 11.5 6. and vers 14. If iniquity saith he be in thine hand put it farre away and let not wickednesse dwell in thy tabernacles Iob therefore beginning here his plea with God desires in the first place to know what those manifold and grievous sins were which his friends seemed to charge him with for which such sore and grievous punishments were laid upon him implying that though his friends were still unsatisfied after all his protestations of his innocency yet he was not conscious to himself of any such thing and that if it were otherwise he desired it might be discovered fully to Gods glory and his shame that he might repent c. See the Notes chap. 10. vers 2 and 7. where there are expressions much to the same purpose with this Vers 25. Wilt thou break a leaf driven to and fro and wilt thou pursue the dry stubble That is canst thou think it will be any glory for thee to contend with such a poor weak wretch as I am no more able to stand before thine indignation then a leaf can stand before the wind or dry stubble before the fire And thus too by the mention of his exceeding frailty and weaknesse he covertly seeks to move God to deal more gently with him Vers 26. For thou writest bitter things against me c. To shew that notwithstanding he was but as a leaf or dry stubble before God yet God did set himself to break and destroy him he sets forth here with what violence and severity he proceeded against him Thou writest bitter things against me that is thou hast adjudged me to most grievous punishments and such as seem to be the effects of a mind exceedingly imbittered against me for in this expression of writing bitter things against him he seems to allude to the custome of Iudges in those times who used to write down the judgement they passed against offenders aggravating therein the offences for which they were so allotted to be punished and then read it in publick when they came to pronounce sentence against them which may seem the more probable if we compare this with other places as that Ier. 22.30 Thus saith the Lord write this man childlesse c. and that Psal 149.8 9. To bind their kings with chains and their nobles with fetters of iron To execute upon them the judgement written As for the following clause and makest me to possesse the iniquities of my youth that is also added to set forth the severity of Gods proceeding against him and the meaning is either that Gods dealing with him was as if he meant to make him bear now at once the punishment of all the sins that ever he had committed even the iniquities of his youth which he had long agoe repented of and which by reason of the ignorance and imprudencie of that age are usually accounted most pardonable or else rather that by the strange and grievous punishments he had laid upon him he made all his sins even those of his youth which he had in a manner forgotten to come fresh to his remembrance and there to lie continually grating upon his conscience which did with great terrour ever and anon suggest that surely God had not pardoned those sins but did now call him to an account for them Vers 27. Thou puttest my feet also in the stocks and lookest narrowly to all my paths Still Iob goeth on to shew that God proceeded with much severity against him as against some notable malefactour for by putting his feet in the stocks and looking narrowly to all his paths is meant that God had brought him into such streights of afflictions and had so hemmed him in with divers calamities as if either he were afraid he should escape out of his hands and so meant to make sure of him in that regard or that he meant to look narrowly to him to see that he should no way get any liberty or ease Thou settest a print upon the heels of my feet Either this is added as in relation to the foregoing clause concerning the putting of his feet in the stocks namely that hereby there was a print made in his feet the stocks eating into his flesh and the meaning then is only this that he bore in his flesh the impressions of Gods wrath the marks of those pinching streights whereinto God had cast him which it is like he meant of the sores and ulcers wherewith his body was overspread from head to foot or else the drift of these words is to imply that God did hunt him as it were and follow him so close that he did in a manner tread upon his heels even as prisoners have their keepers still close at their heels that they may not escape Vers 28. And he as a rotten thing consumeth c. That is Iob for he speaks here of himself in the third person as if he should have said And thus poor Iob soon consumes away as a rotten thing or as a moth-eaten garment the drift whereof is covertly to imply that there was no need that God should proceed with such violence against him since an easier stroke would quickly make an end of him and so withall to intreat God to take pitty of him Vers 1. MAn that is born of a woman is of few daies and full of trouble He saith not Man is of few daies but Man that is born of a woman which words are added 1. To note that this is the condition of
off by the breath of his own mouth that is by the desperate and blasphemous speeches which in his wrath and pride he shall utter and belch forth against God an expression not unlike to that Esa 64.6 We all do fade as a leaf and our iniquities like a wind have taken us away yet it may be better understood of the breath of Gods mouth as referring to that which was said before vers 25. He stretcheth forth his hand against God c. by the breath of his mouth shall he go away that is after that God hath thus blasted his prosperous estate he shall at last utterly cut him off and send him packing away by the breath of his mouth that is by his decree or by the blast of his indignation which is the same that the prophet elsewhere saith Esa 11.4 He shall smite the earth with the rod of his mouth and with the breath of his lips shall he slay the wicked and which Eliphaz himself had said before chap. 4.9 of which see the Note there And very probable it is that Eliphaz doth the rather use these expressions of flame and fire and the breath of his mouth as in reference to the fire that had consumed Iobs cattle and servants and to the wind that had blown down the house upon his children Vers 31. Let not him that is deceived trust in vanity for vanity shall be his recompence As if he should have said if any wicked man hopes or thinks it shall be well with him he is certainly deceived and therefore let not such a one trust in such vain hopes or in any vain thing whereon he builds his hopes his sinfull courses his present prosperity riches or honours any humane counsels or means for if he doth he shall find that these things will prove vain and nothing worth and so vanity and misery shall be his recompence And herein it seemes Eliphaz covertly strikes at the confidence Iob had expressed chap. 13.15 16. Though he slay me yet will I trust in him but I will maintain mine own waies before him He also shall be my salvation c. Vers 32. It shall be accomplished before his time c. This may be read It shall be cut off before his time and then it must be referred to the tree whereto he had compared the wicked man vers 30. saying the flame shall dry up his branches which may seem the more probable because of the following clause here and his branch shall not be green and then the meaning is that the wicked man shall die an untimely death or else to the wicked mans trusting in vanity or the vanity whereon he trusts whereof he had spoken in the words immediately foregoing and then the meaning is much to the same effect to wit that the wicked mans confidence shall be cut off and come to nothing before his time that is before his daies be expired or by his untimely end But if we read it as it is in our Bibles It shall be accomplished before his time then it must be referred to the last words of the foregoing verse Vanity shall be his recompence and so the meaning must be that the recompencing of vanity to him that trusts in vanity shall be accomplished before his time that is before his daies be accomplished he shall live to see his pride have a fall his own eyes shall behold the vanity of his confidence or in the cutting him off before his time this shall be accomplished and his branch shall not be green that is nothing that he possesseth or undertaketh shall prosper or his children shall be in a withering condition Vers 33. He shall shake off the unripe grape as the vine c. That is the wicked man shall be as the vine that shakes off her unripe grapes and as the olive tree that casts off her flower or God shall shake off his unripe grapes as the unripe grapes of a vine are shaken off c. But however that which Eliphaz intends here is either that his children shall die in their young and tender years or at least that they shall die an untimely death for because of the sad end of Iobs children Eliphaz is still harping upon this string or rather that all his substance his hopes and endeavours shall betimes be blasted and shall never come to maturity Vers 34. For the congregation of hypocrites shall be desolate c. That is though hypocrites have never so great families and attendants though they have never so many companions and friends they shall all be cut off and so their house shall become desolate and fire shall consume the tabernacles of bribery that is the houses of bribe-takers or the houses that are filled with bribery or built by bribery or the gain of any such like course of injustice or deceit Vers 35. They conceive mischief and bring forth vanity c. That is they conceive mischievous devices they plot mischief in their minds against others but in the conclusion all these devices prove vain and ineffectuall and usually bring mischief upon themselves Indeed this clause may be read also thus They conceive mischief and bring forth iniquity as we find it also expressed Isa 59.4 and then the meaning must needs be that they contrive mischief against others in their mind and then act that which they have so conceived And accordingly we must conceive of the last clause and their belly prepareth deceit to wit that it is meant either of the wicked mans contriving in his mind how he may deceive others or else of his plotting those things in his head whereby whilst he thinks to hurt others he doth only in the conclusion delude and deceive himself CHAP. XVI Vers 2. I Have heard many such things c. In these first words of Iobs answer either he taxeth his friends and Eliphaz in particular who had last replyed upon him for running over the same things again and again even to wearinesse and irksomenesse and those too such things as he had heard many and many a time from others and which therefore he knew as well as they as that God is just and that God doth use to destroy wicked men and to pour forth his wrath upon them even here in this world c. Iob would have them know that his case was so extraordinary that such extraordinary things as they had so often repeated did no way suit his condition or else for the bitternesse of their language Eliphaz had in his last words very terribly set forth the vengeance of God upon wicked men and that as applying all to him whereupon Iob answers I have heard many such things for such terrours and threatnings and scornfull exprobrations I have had enough of them but not a word of true comfort whereupon he adds miserable comforters or as it is in the margin troublesome comforters are ye all to wit because in stead of comforting him for which they pretended they came to him
looked more like an apparition then one that had a true body and should his friends see him they could not know him but would take him for the shadow of Iob rather then for Iob himself But now if you read this clause as it is in the margin of our Bibles and all my thoughts are as a shadow then the meaning is that his thoughts did suddenly vanish and passe away as a shadow and indeed men in great distresse are wont to be full of various distracting thoughts their minds running sometimes upon one thing sometime on another which may well be that which Iob here complains of to wit that there was no stability in his thoughts because of his miseries Vers 8. Vpright men shall be astonied at this c. Some Expositours make the sense of these words to be this that even upright men shall be astonied to see one whom they judged a holy and righteous man to be so severely punished and shall thereupon raise up themselves against him as against an hypocrite and accordingly also they expound the following verse The righteous also shall hold on his way and he that hath clean hands shall be stronger and stronger to wit that the righteous afflicted man though thus misjudged by his godly friends which is indeed the sorest of all tryalls shall for all this hold on his way and shall become more strict and more zealous in the wayes of godlinesse then he was before But the commoner and as I conceive the better Exposition is this Vpright men shall be astonied at this that is wise and godly men such Iobs friends were shall stand amazed at my strange sufferings and shall hereupon condemn and deride me in my miseries and that especially upon this ground that I should for all this persevere in my dependance upon God and maintain mine innocency and integrity against them and the innocent shall stirre up himself against the hypocrite that is men of a holy life and pure conscience shall hereupon rouse up themselves to wit either 1. To take his part and maintain his cause against those hypocrites that did so deride and falsely accuse him or 2. To oppose those base hypocrites that by his sufferings should take occasion to blaspheme God to harden themselves in their wickednesse and to make a mock of godlinesse or 3. To encourage themselves by this example not to faint in the like case if it should come to be their portion but stoutly to maintain their integrity against those that unjustly condemned them And so likewise they understand the following verse The righteous also shall hold on his way c. to wit that good and holy men will not be beaten off from the waies of righteousnesse by seeing them that walk in those waies so sorely afflicted despised and derided but will rather become the more zealous and gather the more strength hereby to comfort and encourage themselves against such temptations So that the drift of these words also was to shew that his grievous miseries was no proof that he was a wicked man and that God hath other holy ends for which he brings such sore calamities upon men besides the punishing of them for their sins Vers 10. But as for you all do you return and come now c. This may be either spoken by way of advice to his friends doe you return that is give over this erroneous conceit which you have hitherto maintained change your minds and come now that is close with me in that which I shall say or hearken to that which I shall now deliver or else as a challenge farther to argue out the businesse between them which seems the more probable because in that sense this very expression Return I pray you is used before chap. 6.29 of which see the Note there But as for you all do you return and come now that is come and let us again argue the cause between us were there never so many of you I challenge every one of you to prepare your selves and to alledge the utmost you can for the justifying of that you have undertaken to maintain for I cannot find one wise man among you that is in this particular you speak not wisely I shall easily make it appear that in this which you affirm that God would not afflict me thus were I not an hypocrite you erre grossely and speak as men that are altogether ignorant of the wayes of God And it may well be which some think that because Eliphaz had now returned as I may say to reply upon him and because he saw perhaps his other two friends eager to fall upon him the second time therefore it was that he now bids defiance to them all But as for you all doe you return and come now c. Vers 11. My daies are past my purposes are broken off even the thoughts of my heart As if he had said what do you tell me of comfortable daies though I have done what I could to comfort my self with hope and expectation of being freed from the miseries which for the present I suffered and with entertaining purposes of doing this or that when I came to be in a better condition as indeed men in misery are wont to catch at any thing that may give them any hope of being delivered out of their troubles yet I see all is in vain my life is in a manner at an end all the thoughts and purposes of my heart this way are broken off to wit either by death which will put an end to them all or else by divers other distracting thoughts which my pain and other miseries do continually suggest and which will not suffer my thoughts to be long stedfastly pitched upon any thing especially any thing that should comfort me Now though some conceive that this is rendred as a reason why they should hearken to him and be warned by him to wit because being a dying man he had not much more to say nor was well able to utter what he had purposed to speak his pain and misery interrupting him and the thoughts of his heart being through distemper full of distractions yet I rather think that the drift of these words is clearly to shew how vain a thing it would be for him a dying man to expect any such glorious condition here in this world as they had promised him if he would repent and turn again unto the Lord and that because this agrees fully with that which follows Vers 12. They change the night into day c. That is these distracting thoughts of which mention was made in the foregoing verse or my friends by causing such distraction in my thoughts make me passe the night without any rest as if it were the day the light is short because of darknesse that is the light of my joy is short because of the darknesse of my afflictions or rather the light is short because of darknesse that is when the day comes it seems presently to
be gone again so that I do very little enjoy the benefit of the day and that either because it seems over-clouded with the darknesse of my afflictions or because I am streight way afraid of the dolefulnesse of the night that is coming after it Vers 13. If I wait the grave is mine house I have made my bed in the darknesse That is if I should wait in hope to see an end of my miseries yet at last I am sure the grave must be my house there in the darknesse of the pit I must lay me down to rest Thus some Expositours understand these words But I rather understand them thus If I wait the grave is my house c. that is if I should wait for that glorious change to which you say God would restore me if I would repent and beg mercy at his hands I should certainly flatter my self in vain and that because I am a dying man and so the grave is the house where I must immediately be lodged and in the darknesse thereof I am ready to lay down my self to rest Vers 14 I have said to Corruption Thou art my father to the worm Thou art my mother and my sister It is the opinion of a learned man and not altogether improbable that because great men in those times had certain vaults where the bodies of all their family were successively laid and placed in such order that when their children went in to them they were able to say which was their grandfather and grandmother their father and mother c. therefore Iob to imply that he should not be buried in such a way of state but should be laid after the manner of meaner men in an ordinary grave he saith here that in stead of being thus laid up with the ancestours of his family he should only have rottennesse and wormes for his father and mother and sisters in his buriall place But the more ordinary exposition of these words I take to be the better by farre to wit that Iobs drift therein is as in those before to shew that he was hopelesse of life and had in his thoughts given up himself and that willingly to the grave I have said to corruption Thou art my father to the worm Thou art my mother and my sister as if he should have said In stead of those my near friends with whom I have lived in the house of the grave whether I am going apace corruption and worms are the near allyes the father mother brothers and sisters with whom I must dwell And indeed to corruption and the worms he might the rather give these tearms of his nearest allyes because he himself had his originall from the earth and was no better in regard of that corruption whereinto he should be turned in the grave then the grave-bred worms But however by these expressions Iob would shew that he was so farre from looking upon death as an enemy or a stranger that he was upon fair tearms with death as with his nearest allyance yea that he was well acquainted with death and took delight and contentment in death as men do when after a long journey they return home to father and mother and brethren and sisters Vers 15. And where is now my hope as for my hope who shall see it That is when I shall be thus laid in the grave what will become then of the hope you would give me of a prosperous estate here in this world since doubtlesse no man shall ever see me have a good day again here in this world It is as if he should have said It had been fitter you should have propounded to me the blisse and glory which after death I might expect in heaven for I were indeed in a sad condition if I had no more hope in heaven then I can expect here in this world Vers 16. They shall go down to the barres of the pit when our rest together is in the dust Two severall waies these words of Iob may be understood 1. As an answer to the last words of the foregoing verse having said there As for my hope who shall see it He answers himself here in these words They shall goe down to the bars of the pit c. as if he should have said I look every hour to be laid in the grave and therefore if there be any good to be hoped for by me I must expect it there and so they that will see my hope must passe through the gates of death and goe down with me into the grave that so they may there behold it when we shall there lye at rest together in the dust 2. As a farther illustration of the vanity of those hopes which his friends had propounded to him They shall goe down saith Iob to the barres of the pit c. that is truly all the hopes that you have propounded to me or that I can conceive of living in prosperity again in this world shall be all buried in the grave and there both I and they shall perish when we shall all rest together in the dust CHAP. XVIII Vers 2. THen answered Bildad the Shuhite As Bildad spake next after Eliphaz when they first began to argue with him so now again in replying he keepes his turn and speakes next after Eliphaz as he did before Vers 2. How long will it be ere you make an end of words c. Many learned Expositours hold that in this and the following verse Bildad speakes not to Iob but to his two companions Eliphaz and Zophar or at least joyntly both to Iob and them and that because in the Originall it is expressed indeed in the plurall number and that the drift of these words is to blame them because they had hitherto multiplyed words one against another but all little or nothing to the purpose and that thereupon he addes the following clause mark and afterward we will speak that is let us be sure that we mark and well understand one another and then we may the better hope to carry on our dispute to some good effect But because 1. His joyning his friends with himself in that clause mark and afterwards we will speak seems rather to imply that he doth not direct his speech to them 2. His friends having still pleaded the same thing against Iob which he himself doth here in his following speech to wit that God doth alwaies destroy wicked men there was no colour why he should blame his friends for multiplying words nothing to the purpose and 3. Iob in the first words of his next reply seems directly to strike at these words of Bildad as spoken to him chap. 19.2 yea saith he How long will ye vex my soul and break me in pieces with words in these regards I rather think that Bildad spake this only to Iob and that it is expressed in the plurall number either because there were some friends at this dispute that sided with Iob though Iob only spake or else rather
flesh shall I see God Though being laid in the grave worms must destroy not my skin only but even this whole body such as it is rather the shadow of a body then a body indeed yet by that my Redeemer who shall arise from the grave and live again in despite of death even this my body when dead shall be raised again and reunited to my soul and then to my great joy in my flesh face to face I shall see God and so shall enjoy the presence of my God and my Saviour for ever and ever As is noted in the foregoing verse some indeed understand this of Gods delivering him out of his present afflctions to wit that though his skin and flesh were at present eaten up as it were with worms yet God would restore his flesh again and so in his flesh he should behold God manifesting himself as a father to him But I say the words are farre clearer if we understand them of his seeing God at the resurrection Vers 27. Whom I shall see for my self and mine eyes shall behold and not another though my reins be consumed within me Even this also some understand of his seeing God to his great advantage raising him from the sad estate whereinto he had cast him and restoring him to a comfortable condition again therefore those words and mine eyes shall behold and not another though my reins be consumed within me they understand thus that though his reins that is all the strength and vigour of his body were in a manner utterly consumed his body being little better then a rotten carcase yet he would look to God and his eyes should be fixed upon him in hope and expectation of help and deliverance and not upon any other But still I say I rather understand all these passages of his hope of seeing God when his dead body should be raised up at tâ—e generall Resurrection And so taking the words as meant of his seeing God at the Resurrection we must know 1. That he saith whom I shall see for my self because he should see him for his own advantage as his own God and his own Saviour not as the wicked should see him namely as reconciled to others not to them as a Redeemer to others not to them and 2. He saith that his own eyes should behold him and not another to set forth that he should not at the Resurrection have a new body created but that he should be raised with the very same numericall body wherein he had formerly lived upon the earth and then 3. That the last clause though my reins be consumed within me may be meant either of the present consumption of his body or else of the utter wasting of his body in the grave to wit that though he was so wasted that his very inmost parts his reines were consumed and much more would be consumed when he came to rot in the grave yet he knew well that at the Resurrection he should be raised up perfect again and then with those his eyes he should behold his Redeemer I know that some Expositours do otherwise understand this last clause that at the Resurrection he should behold his God and Redeemer to his great happinesse and comfort though his reines were consumed within him that is though when he came to live with God in heaven there should then be an end of all his naturall desires But the former exposition I judge far the better Vers 28. But ye should say Why persecute we him seeing the root of the matter iâ— found in me If we read this last clause as it is in the margin and what root of matter is found in me the meaning is then plain to wit that there was no cause in him why they should persecute him as they did But reading it as it is in our Bibles seeing the root of the matter is found in me it is very hard to say what Iob intended hereby Some would have these last words seeing the root of the matter is found in me to be a part of the recantation which Iob here adviseth his friends to make as concerning their violence against him hitherto to wit that they should not only say why persecute we him but also that they should every one of them severally adde by way of judging themselves seeing the root of the matter is found in me that is seeing the fault is in me I have by my groundlesse surmises and jealousies and unjust censuring of him provoked him to passion in his great distresse and so have been the cause of all these hot debates we have had with him But the truth is that the words can hardly be drawn to justify this Exposition And almost all Expositours agree in this that in the first clause Iob tells his friends that in reason they ought to check themselves for persecuting him as they had done and that then in the second clause a reason is given by Iob why they ought so to check themselves to wit because the root of the matter was found in him as if the words had been transposed thus But seeing the root of the matter is found in me ye should say why persecute we him Well but yet still this passage is very obscure because it is so hard to say what he meant by this the root of the matter is found in me every Expositour almost being herein of a severall judgement for 1. Some understand hereby the sound and solid reason wherewith he had maintained his cause and so they make the sense of these words to be this that they might well condemne themselves for persecuting him as they had done since all things being well weighed they could not but see that the cause which he maintained had a root of unquestionable justice in it it was well grounded neither had he spoken any thing for which he had not brought very sound and substantiall arguments and reasons 2. Others by the root of the matter understand his sufferings or the inward sense he had of the evils which lay upon him as if he had said There is no reason in the world why you should persecute me as you doe seeing the root the foundation of all our arguing is found in me that is I am he that suffer the miseries about which there have been such disputes between us and so they make this passage parallell with that above vers 4. And be it indeed that I have erred mine errour remaineth with my self 3. Others take it thus You ought not thus to persecute me seeing if you search the matter to the root and the foundation it will be found that I am innocent and that there is therefore some other cause of my misery which is hidden from you and that it is not for any wickednesse of mine as you would have it that God hath brought these calamities upon me 4. Others again conceive that by the root of the matter is meant the integrity and sincerity of his heart
by many deceitfull waies and pretences to excuse them and so may the more properly be said to hide them under his tongue that he may still continue to delight himself therein even as a glutton will not be brought to spit out the sweet meat that he hath in his mouth yea is loth presently to swallow it down and therefore eats it sparingly champing it and rowling it up and down in his mouth and so lets it goe down by little and little that he may the longer please his palat with the sweet tast of it yet vers 14. his meat in his bowels is turned that is it is turned to be quite another thing then it seemed to be in his mouth it is the gall of asps within him that is his sinne will at length prove bitter to him as we see in nature that those meats that are sweetest to the tast turn most to bitternesse and choler in the stomach yea it will bring miserable pains and torments upon him both in regard of outward punishments which God shall inflict and inward torture of conscience wherewith he shall be vexed and so shall at length utterly destroy him even as the sweet meat which did so please the glutton when it is gotten down into the stomach doth there cause most griping insufferable torments and at last kills him to wit as being mixed with the most violent incurable poyson the poyson of asps which is here called the gall of asps either because the gall of those serpents is their poyson or rather because his poyson proves as bitter in the operation of it as the meat wherewith it was mixed was sweet to the tast Vers 15. He hath swallowed down riches and he shall vomit them up again c. The riches which he hath gotten with so much greedinesse he shall with no little anguish and shame part with again as men that have overladen their stomachs or rather that have eaten some poyson or other are wont soon to vomit it up again not only the poyson it self but all besides that is in their bellies so shall it be with the wicked oppressour either by the terrours of his own conscience which shall make him even sick of what he hath so unjustly gotten and restlesse till he rid himself of it or by some other means God shall forceably bereave him not only of his ill gotten goods but of all his estate besides Vers 16. He shall suck the poyson of asps the vipers tongue shall slay him That is it shall be with him as with a man that is poysoned with the most violent and incurable poyson the poyson of asps or the tongue of the viper to wit in regard of his vomiting up the ill gotten goods he hath swallowed down or in regard of the torment he shall endure and that it shall at last bring him to a miserable end Vers 17. He shall not see the rivers the flouds the brooks of honey and butter As if he had said When the wicked man hath gotten a great estate by rapine and oppression many flocks of sheep and heards of cattel he is then ready to promise himself abundance of felicity and content that he shall take in the enjoyment of these things how he will feast himself and how he will swim in all kind of pleasures and sweet delights but all this shall prove but a dream he shall not enjoy the least of this which he hath fancied to himself Some I know understand this thus that he shall not have the least share in that plenty of good blessings which God promised to his people as conceiving that Zophar herein alluded to that promise made to Abraham of the land of Canaan as of a land flowing with milk and honey yea some understand it of his never seeing those infinite joyes which God hath reserved in heaven for the portion of his people according to that expression Psal 36.8 They shall be abundantly satisfied with the fatnesse of thy house and thou shalt make them drink of the river of thy pleasures But the first Exposition I take to be far the best Vers 18. That which he laboured for shall he restore c. That is That which he hath gotten with much adoe and a great deal of pains in the waies of oppression and fraud he shall be forced to restore or shall part with it again see the Note vers 10. yet this may also comprehend what he hath gotten by his labour in an honest way and so may be added purposely to imply that in revenge of his rapine he should be stripped not of his ill-gotten goods only but also of that which he had gathered together by his lawfull labours As for the following clause and shall not swallow it down it is not contrary to what he had said before vers 15. He hath swallowed down riches and he shall vomit them up again because the meaning here is only that God should suddenly ease him of all that he had greedily gathered together before he had well swallowed it down he should be forced to vomit it up again it should never be converted to his own personall benefit or the benefit of his family According to his substance shall the restitution be and he shall not rejoyce therein that is he shall be fully as poor as before he was rich and great or rather he shall by way of Gods forcing restitution from him part with all that he hath even to a very farthing and so as he hath begger'd others he shall be utterly begger'd himself and little joy he shall have of all that he hath scraped together Vers 20. Surely he shall not feel quietnesse in his belly That is he shall scarce at any time enjoy the least hearts-ease to wit either because of his insatiable thirst after riches or his carking care to keep what he hath gotten or rather because of the terrours of his conscience for his ill-gotten riches or because of those continuall vexations wherewith he shall be hourly pursued for the daily losse of that which he had taken such pains to get Vers 21. There shall none of his meat be left c. Some read this as it is in the margin There shall be none left for his meat c. as if he had said He shall have none of his posterity left to eat what he leaves behind him and so there shall be none to look for his goods when he is gone But it is better translated as it is in our Bibles There shall none of his meat be left that is he shall not have so much as a crust left to feed himself therefore shall no man look for his goods that is his children or friends need not trouble themselves to gape after or strive for his goods when he is gone because there shall be nothing left for them Or there shall no man seek to rob or spoile him as formerly because he shall have nothing left for himself Vers 22. In the fulnesse
soul and never eateth with pleasure that is he lives and dies in great misery under very bitter and wofull pressures both of mind and body having scarce ever enjoyed one good hour in his life or ever eaten one bit of meat with any pleasure or comfort And then concerning both these joyntly together he concludes vers 26. they shall lye down alike in the dust and the worms shall cover them that is however differently God dealt with them before yet after death they are both alike laid in the grave and therein there seems to be no difference even the rich man that lived so prosperously and that was formerly clad so richly and gorgeously shall then have no other covering but that of dust and worms as hath also the poor man This I take it is the meaning of these words But now of what sort of men this instance is to be understood and to what purpose it is alledged is somewhat more questionable Some say that Job meant that one man being a wicked man lives and dies in a prosperous condition anâ— another being a godly man lives and dies in extreme misery and will have his drift in this instance to shew how unsearchable Gods proceedings are in that God should deal so well with the wicked and so ill with the righteous Others hold that the words must be understood of two wicked men and that the aime therefore of this instance is to shew that there can be no judging whether men be wicked or no by that which outwardly befalls them because God deals so differently with wicked men sometimes blessing them and sometimes punishing them But I rather think with others that it is meant of any two men equally good or bad and that hereby he sheweth Gods absolute Sovereignty is in disposing of men as he pleaseth and how unsearchable his proceedings are in that two men one whereof deserves no more good nor ill then the other should be so differently dealt with both in life and death and yet after death both should be alike laid in the grave Vers 27. Behold I know your thoughts and the devices which you wrongfully imagine against me That is I know the injurious thoughts and imaginations which you harbour in your hearts concerning me to wit that in all that you have said concerning the destruction of wicked men you have still aimed at me my children though you have not named us and that you peremptorily conclude within your selves that I am a wicked man because the hand of God is so heavy upon me Vers 28. For ye say Where is the house of the prince c. Some understand this of Iobs eldest son whose house it was that was blown down upon him his brethren and sisters chap. 1.18 19. and that Iob chargeth his friends that in relation hereto they did in their thoughts thus insult over him where is the house of the prince that is what is now become of the house of that young gallant your son and heir Did not that exemplary judgement plainly discover the wrath of God against you and yours But I rather think it is meant of Iob himself where is the house of the prince that is what is now become of the house of Job that mighty man of estate that lived formerly like a prince As if they should have said You see that after all the pomp wherein he hath lived God hath at last utterly overthrown his house and family and so hath justly given him the reward of his wickednesse And then for the following clause and where are the dwelling-places of the wicked either it is meant of Iobs children as if he had said Hath not God destroyed both him and his wicked brood too his children or else of all wicked men in generall and is added to the former clause to imply that this which had befallen Iob was indeed the constant portion of all wicked men Vers 29. Have ye not asked them that goe by the way and do ye not know their tokens Some think that from the foregoing verse unto the end of the 33. verse Iob goes still on in setting out the injurious thoughts which his friends had concerning him and accordingly therefore they understand these words as the thoughts of Jobs friends arguing as it were with others concerning him Have ye not asked them that goe by the way c. that is It is certainly notorious to every one that goes by the way and if such were enquired of they would readily answer that the things which have befallen Job are the just vengeance of God upon him for his wickednesse nor can it be denied these things being the clear marks and tokens of Gods wrath But I rather take these words with that which follows to be Jobs answer to those injurious thoughts concerning him wherewith he had charged his friends in the foregoing verse Have ye not asked them that goe by the way c. By them that goe by the way may be meant travellers and then the drift of the words must be all one in effect as if he had said You my friends insult over me as a wicked hypocrite because of the ruine of my house and family but if you would ask those that by travelling through many places and countries have the more experience and knowledge they would readily tell you to wit that which I have hitherto maintained that the righteous are often afflicted and the wicked are often in a prosperous estate or as follows in the next verse that the wicked is reserved to the day of destruction c. Or by them that goe by the way may be meant the ordinary common sort of people as before Judg. 5.10 of which see the Note there as if he had said Do but ask any of the common sort of people that goe up and down by the way any that you shall first meet with not any one of them but will tell you this which I now maintain and will be able to make it good out of their own observation to which purpose is that which follows and do ye not know their tokens for by their tokens is meant the proofs and examples which they could alledge to prove the truth of this to wit that the righteous do often suffer many grievous pressures and that the wicked live oft in great pomp and prosperity and that expression it seems Job purposely useth as alluding to the marks and tokens which men are wont to observe as they travell that they may be sure to goe in the right way thereby to imply that such men could as readily alledge convincing evidences hereof as they could tell the marks of waies that lead to such or such a place do ye not know their tokens that is can ye deny or can ye be ignorant of those things which every man can alledge to prove that which I say concerning the prosperity of wicked men c. I know some understand these words otherwise and do ye not
is grounded upon this truth that every man living doth every moment as his life wasteth away draw nearer and nearer to the grave We use to say of men lying at the point of death that they are drawing on but it is true also of all that live that they are still drawing on to their end and hasting to the grave there to overtake that innumerable multitude that is gone before them Vers 34. How then comfort ye me in vain seeing in your answers there remaineth falsehood That is what a vain thing is it in you to think to comfort me by telling me that if I will repent me of my wickednesse God will certainly restore me to a prosperous condition since as you see that which you have maintained concerning the misery of wicked men and the flourishing estate of the righteous is apparently false and all your arguing is grounded upon errours and mistakes both concerning God and concerning me The same errours and falsehoods which Jobs friends had maintained in their first dispute with him the same they had again maintained in the second though they multiplyed answers yet they mended them not and therefore it is that he said that in their answers there remained falsehood CHAP. XXII Vers 1. THen Eliphaz the Temanite answered Thus taking his turn to speak this was his third and indeed his last Reply upon Job Vers 2. Can a man be profitable to God as he that is wise may be profitable unto himself Some understand this of profiting God by way of teaching him Because Iob had said and his friends took it as spoken in a way of complaining that wicked men did often live pleasantly and die peaceably and were buried gloriously whereas the righteous were usually in a very distressed condition therefore to this Eliphaz say they replies Can a man be profitable to God c. that is Can you help God by teaching him how he should better order things in the government of the world A man by his wisedome may direct himself in his affairs but can he profit God by directing him No surely But Job himself had immediately before condemned this boldnesse chap. 21.22 Shall any saith he there teach God knowledge and besides it seems clear I conceive by the following words that it is meant of mans profiting God by his righteousnesse to wit that though a man be never so righteous his righteousnesse can bring no advantage to God And this he alledgeth in the beginning of his reply either to intimate that Iob did not well to carry himself so as if God were obliged to him for his righteousnesse as if he thought there was reason that if he had offended God in some particulars yet God should passe by that and not punish him for it and that because in other things he had deserved better at Gods hands then that he should so afflict him as he did or else to imply that if it should be granted that he were righteous yet it was a vain thing to boast of his righteousnesse before God since God could no way reap any benefit thereby yea in the last clause as he that is wise may be profitable unto himself Eliphaz seems to upbraid Job that his righteousnesse was neither profitable to God nor to himself neither because it secured him not from the judgements of God meaning hereby that he was doubtlesse an hypocrite and not righteous indeed Vers 3. Is it any pleasure to the Almighty that thou art righteous c. As if he had said It is no pleasure to him that thou art righteous to wit in regard of himself or of adding any thing to his happinesse As for the following clause or is it gain to him that thou makest thy waies perfect some by making his waies perfect understand his pretending or pleading that his waies were perfect and so make the meaning to be that this was so farre from being an advantage to God that it was indeed a great dishonour to him because it did plainly charge God with injustice for laying his hand so severely upon a righteous innocent man but I conceive that thereby is only meant his walking in an upright and perfect way and so the second clause to be fully the same in effect with the first Vers 4. Will he reprove thee for fear of thee will he enter with thee into judgement That is God doth not reprove thee to prevent thee that thou shouldest not first reprove him Or God doth not so severely contend with thee and punish thee because he is afraid of thee as tyrants are wont to crush those whom they fear as we see in Pharaoh and Herod and many others as if he had said As thy goodnesse cannot profit God so neither can thy wickednesse hurt him and therefore it is in a way of justice to punish thee for thy wickednesse that God proceeds thus against thee and not for fear of thee to wit least if he should let thee alone thou shouldest become either so over-good that he could not reward thee or so over-great that he could not punish thee And it is like that Eliphaz doth the rather use this expression because Job had formerly said that by the afflictions he had brought upon him God did as it were set a watch over him chap. 7.11 Vers 6. For thou hast taken a pledge from thy brother for nought c. Though the words in this and the following verses seem expressely to charge Job with the particular gross enormities therein mentioned yet doubtlesse the meaning of Eliphaz was only to conclude that in some such way as these here mentioned he had provoked God or else he would never have laid such unusuall calamities upon him It is therefore as if he had said Bethink thy self Job for of these wickednesses that I shall now mention or of some such like thou art certainly guilty thou hast taken a pledge from thy brother for nought And here by taking a pledge from ones brother may be meant the taking a pledge from a poor neighbour yea it may be from ones nearest allies yea by saying thou hast taken a pledge he might imply that he had not only received such a pledge as his brother did of his own accord tender to him but had also gone into his house and had taken there what he pleased it may be by force which is an over-rigorous proceeding with one that is in streights even by the light of Nature and was therefore forbidden by the law of Moses Deut. 24.10 11. for which see the Note there And then by taking a pledge for nought is meant the taking of a pledge without any just cause which may be done either when men take a pledge notwithstanding they are otherwise sufficiently secured for that they lend or 2. when they will not restore the pledge more worth then the debt though the debt be paid to wit because they charge them that pawned the pledge with more then indeed they owe them or alledge that
doth again indeed reply upon Iob in a way of scorn with the very same words which Iob before had used chap. 21.18 concerning which see the Note there to wit either as upbraiding him for saying that the counsell of the wicked was farre from him when his thoughts of God were the same with theirs namely that God minded not what was done here in this world which Eliphaz charged him with because he held that God prospered the wicked and afflicted the righteous and withall he was now a sharer with them in their plagues or else to intimate that he had better cause to say that the counsell of the wicked was farre from him then Iob had he might say it cordially because he held that utter ruine would be their end but Iob though he professed so with his mouth could not think so in his heart holding that they lived in greater prosperity then the godly did Vers 19. The righteous see it and are glad c. That is They evidently see that at last accomplished in the destruction of wicked men which they long expected and rejoyce in it For though it be unlawfull to rejoyce simply in the destruction of the worst of men especially if that joy ariseth from a private grudge and desire of revenge or from any secret hope that men may have of any advantage that will thereby redound to themselves according to that Prov. 24.17 Rejoyce not when thine enemy falleth c. yet certainly it is not only lawfull but commendable to rejoyce and triumph at the destruction of wicked men out of zeal for the glory of God because thereby his power justice truth and holinesse is manifested and his tender care over his servants in taking their part against their wicked adversaries and with respect to the peace and welfare which may redound to the people of God by their destruction And the innocent laugh them to scorn That is They look upon them as such who justly deserve to be laughed to scorn to wit because their waies have been so foolish and ridiculous and because they are taken through the over-ruling providence of God in their own craft and are quite disappointed of their designs and hopes Vers 20. Whereas our substance is not cut down but the remnant of them the fire consumeth That is Whereas the estates of the righteous which are gotten in a just way are not ruined for they are the righteous with whom Eliphaz here joins himself and his friends Or more generally whilst our life and that whereby our life is maintained and by which we and our families do subsist is not cut down the fire of Gods wrath utterly consumes the wicked even all that is left of their families and estates so that there is no remnant nor memoriall left of them as it was in the destruction of Sodom and her neighbouring cities whereto it is very probable that Eliphaz might in these words have speciall respect And indeed with the like phrase the prophet Isaiah expresseth the utter destruction of Babylon Isa 14.22 I will rise up against them saith the Lord of hosts and cut off from Babylon the name and remnant c. Now this Eliphaz inserts here either as a reason why the righteous rejoyce and triumph when the wicked are destroyed as he had said in the foregoing verse to wit because God therein puts a difference betwixt the wicked and them or else as an introduction to the following exhortation wherein he perswades Job to repent and turn unto God whereas God spares the righteous and the fire of his wrath consumes the wicked Acquaint now thy self with him c. Vers 21. Acquaint now thy self with him c. That is whereas thou hast despised God and estranged thy self from him and lived as if thou hadst nothing to doe with him now addresse thy self to know him and his will distinctly to seek his favour to walk with him to be much in enjoying a holy communion with him in meditation prayer and other holy duties to serve him as a master or father and so to conform thy will to his in all things whatsoever As for the following words either they are added as a part of the advice which he gives Job and be at peace that is pacifie thy troubled mind and do not murmure against God as thou hast done but labour to make thy peace with him or else as a promise Acquaint now thy self with him and be at peace that is then God will be at peace with thee and thou shalt live in all prosperity Vers 22. Receive I pray thee the law from his mouth and lay up his words in thine heart See the Note Deut. 6.6 Some would gather from hence that God had given his Law to Moses a little before this was written But there is no sure ground here for this inference for by the Law may be meant any divine declaration of Gods word and will by what means soever it was done It is therefore all one as if he had said As we would not have thee run on in a way that is not good trusting to thine own wisedome so neither do we desire that thou shouldest depend upon our judgement but that thou shouldest follow the counsell that God himself hath given us Vers 23. If thou return to the Almighty thou shalt be built up c. That is God will every day more and more make up all the breaches in thy estate thy glory thy body and thy children till he hath raised thee to a great height of prosperity see the Note Exod. 1.21 As for the following clause thou shalt put away iniquity farre from thy tabernacle that is inserted as a conditionall clause to wit that the truth of his repentance must be manifested by his abandoning all his former evil waies and not suffering any wickednesse in any of his family wherein he doth also covertly tax Job that not only he himself but his children also and family had lived lewdly and wickedly whence it was that both his children and servants were so strangely destroyed Or else it is added as a farther branch of the promises here made to Job upon condition of his repentance to wit that he should forsake all his former sins and reform his family and indeed when men sincerely humble themselves before God and turn to him he is wont thus by way of a blessing to carry on the work of grace in such men and withall that he should remove farre from him all those plagues and punishments which hitherto had lain upon them For by iniquity in the Scripture is usually meant the punishment of iniquity see the Note Gen. 4.7 Vers 24. Then shalt thou lay up gold as dust c. That is in mighty abundance It may indeed also be read as it is in the margin Then shalt thou lay up gold on the dust and so the meaning may be that he should have gold in such abundance that he should make no reckoning of it it
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
instruct me or else as in reference to his own words chap. 13.22 wherein he had challenged God as it were that God should answer what he could object for now as recanting that he professeth that when at any time he should desire to speak to God it should not be by way of contending with God but only by way of desiring instruction from God I will demand of thee and declare thou unto me Vers 5. I have heard of thee by the hearing of the ear but now mine eye seeth thee The knowledge he had now gotten of the power and sovereignty of God he preferres before that he had before which he had gotten by the instruction of his forefathers and teachers and that as the words seem to imply upon these grounds either first because now he had been taught immediately by God even as if God had presented himself before him to be seen by him or secondly because he had now with his eyes seen the signs of Gods presence or thirdly because the enlightening of his knowledge by Gods immediate speaking to him was as far beyond that he had before as the seeing of a thing with the eye is beyond the hearing of it with the ear it was more clear and certain and convincing or fourthly because now he had been humbled by Gods afflicting hand which had opened his eyes and made him see that of God which he saw not before All these may be comprehended in this expression but now mine eye seeth thee though I conceive it is primarily meant of his beholding the visible signs of Gods presence and the effectuall working thereof upon him Vers 6. Wherefore I abhorre my self and repent in dust and ashes Either this last clause hath reference to his present sitting in the ashes of which mention was made chap. 2.8 and thereof see the Note there as if he had said Sitting here in dust and ashes I do humbly repent of all I have spoken so foolishly or it may imply a promise that he would repent in dust and ashes according to the custome of those times or else it may be meant of the low dejection of his spirit to wit that he did repent with as much self-confusion and sense of his own vilenesse as if he were covered over with dust and ashes From ch 3.3 to the end of this verse all hath been expressed in meeter in the originall the rest is again in prose Vers 7. After the Lord had spoken these words unto Iob the Lord said to Eliphaz c. Having brought Job to humble himself and to repent and beg mercy for his offence the Lord addresseth himself next to give sentence out of the whirlwind against his three friends who haply began to be exalted in their spirits as apprehending by the Lords checking Job for his folly that he took their part against him and directing his speech to Eliphaz by name as being haply the ancientest and most honourable of the three but especially because he brake out first against Job and had handled him most bitterly My wrath saith he is kindled against thee and against thy two friends for ye have not spoken of me the thing that is right as my servant Iob hath Wherein is observable first That though Job had spoken much amisse as is before noted yet he is said here to have spoken right to wit comparatively he had spoken far more rightly then his friends had done and that because they had condemned Job for a wicked man and an hypocrite merely because of his heavy afflictions and though they spake the truth concerning Gods punishing wicked men and blessing the righteous yet it was out of an opinion that God did constantly deal thus with the wicked and righteous here in this world which was a grosse errour and Job on the other side had rightly maintained his own innocency against them and that God did usually both prosper the wicked and afflict the righteous and had striven against his impatience though he were sometimes overborn by the bitternesse of his sufferings and the violence of Satans temptations secondly That God vouchsafed not to talk long with these men as he had with Job but to shew his anger takes them up very short and so fends them away and thirdly That he never mentions Job without an expression of his favour to him to shew what a high esteem he had of the man whom they despised for four severall times he calls him his servant Iob. As for Elihu because he had not so condemned Job but only reproved him for his rash impatient expressions therefore God reproved not him at all Vers 8. Therefore take unto you now seven bullocks and seven rams c. That is each of you seven bullocks and seven rams and so many and that of the greatest sort of sacrifices were required whereas by Moses Law there was but one bullock appointed for the sin-offering of a Priest to make them know thereby how great their sin was and how highly God was offended with them For though it is probable that they aimed sincerely at Gods glory in all their pleadings with Job yet God would have them see how much he detested all such rash judging of godly men and there being so many prudent and pious men that offend herein he would have this left as a memoriall to testify how much he mislikes this in any men whatsoever As for the following words and go to my servant Iob and offer up for your selves a burnt-offering the meaning thereof is this that when they had gone and provided these cattel here injoyned them they should then goe and carry them to Iob that so he might offer them as sacrifices to God on their behalf Whether Iob were a Priest as Melchisedech was or only the first-born and chief of his family who in those times were wont as Priests to offer sacrifices or whether God did now only in an extraordinary way appoint him to doe this service we cannot certainly conclude but however herein was Iob a type of Christ our Mediatour and hereby God notably doth both honour Iob and try the faith obedience humility and sincerity of his three friends in making them imploy Iob as Gods speciall favourite to offer up their sacrifices to pray for them and so to make reconciliation between God and them whom they had condemned as a wicked hypocrite hated of God and therefore so severely punished So that to this and that which God here added my servant Iob shall pray for you for him will 〈◊〉 accept that place seems to have reference Ezek. 14.14 Though these three men 〈◊〉 Daniel and Iob were in it they should deliver but their own souls Vers 10. And the Lord tuâ—ned the captivity of Iob when he prayed for his friends c. By this the Lord turned the captivity of Iob is meant either as some say that God â—â—stored to him all that had been taken from him as when men carried away into captivity are brought
in worshipping him with all possible reverence but also that he would doe it with a truly pious heart his joy when God had delivered him should not make him the lesse but the more carefull not to offend God And thus also by opposing this promised piety to the wickednesse of his enemies whereof he had spoken in the foregoing verses he doth hereby encourage himself that God would surely hear his prayer Vers 8. Lead me O Lord in thy righteousnesse c. Some by thy righteousnesse here understand that way of righteousnesse which God hath prescribed in his word wherein David being conscious to himself of his own weaknesse desires to be guided by the spirit of God that he might not turn aside out of that way and that saith he because of mine enemies that is lest they should draw me into any way of wickednesse or that they may not find any thing in me for which to upbraid me or to insult and triumph over me and for which they might seem justly to persecute me But then others understand hereby the righteousnesse of God Lead me O Lord in thy righteousnesse that is for or according to thy righteousnesse thy faithfulnesse and justice as if he had said As thou art a righteous God faithfull in making good thy promises and so art wont to prosper the righteous and destroy the wicked conduct me safely and prosper me in all my wayes because of mine enemies that continually lye in wait for my life And thus accordingly we must understand the next clause also make thy way straight before my face that is cause me to walk right on in the wayes of thy commandements without turning aside or carry me safely through those many perplexities and difficulties that lye in my way and bring me to the end which thou hast promised Vers 9. Their throat is an open sepulchre This David saith of his enemies either only generally to imply how insatiably bloudy they were after the destruction of himself and other the faithfull servants of God even like an open sepulchre that still is ready to devour all the dead that are laid into it or else more particularly to imply first that with their speech they sought to destroy him as by their lies and slanders by tempting him to sin against God by flattering him and so endeavouring to draw him into a snare or secondly with relation to their cruell threatnings that they breathed forth nothing but slaughter and destruction against him according to that Prov. 1.12 Let us swallow them up alive as the grave and whole as those that goe down into the pit or thirdly to imply the loathsomenesse of their blasphemies against God his truth and people and other the wicked language they uttered which coming from the rottennesse and corruption of their hearts might the rather be compared to the stench of an open sepulchre And then besides in regard of their seeking to entrap him unawares he might compare them to an open grave whereinto a man in the dark may suddenly fall not seeing any danger The Apostle Rom. 3.13 alledgeth these words though spoken of Davids enemies in particular to prove the common corruption of all mankind not Gentiles only but Jews also and that because naturally there is the same fountain of corruption in all mankind and as under the person of David both Christ and all his members are described even all the regenerate so under the persons of Davids enemies all the wicked of the world are described However clear it is that what David here saith concerning his enemies is to imply his danger thereby and so to move God to protect him and destroy his enemies Vers 10. Destroy thou them O God c. Or make them guilty that is by punishing them make known their guilt let them fall by their own counsels or from their counsels that is let their counsels come to nought As for the following clause Expositours judge diversly of the casting out there mentioned cast them out in the multitude of their transgressions to wit that David prayeth that they might be cast either out of the Church or out of the kingdome or out of the world according to that Job 18.18 He shall be driven from light into darknesse and chased out of the world or that being shut out of heaven they might be cast into hell But I should rather think that the meaning is more generall to wit that David prayeth that God would not prosper them in their attempts but cast them away and utterly destroy them Vers 11. But let all those that put their trust in thee rejoyce c. Either David desires that they might rejoyce upon Gods manifestation of his love to them in their own persons or else rather that the Lords dealing with him might be to them an occasion of great joy to wit when thereby they should see how carefull God is to defend and blesse his righteous servants and to destroy their enemies And the same is intended in the last clause of this verse let them also that love thy name be joyfull in thee that is those that love thee yet withall by the Name of God may be meant his word or whatever else it be whereby God is made known Yea as the Name of those men hate is hatefull to them and the Name of those they love is delightfull to them so they that love God they love his very Name PSALM VI. The Title TO the chief Musician on Nâ—ginoth upon Sheminith For the first part of the Title see the Note upon the Title Psal 4. and concerning Sheminith see the Note 1 Chron. 15.21 This is the first of those that are commonly called the seven Penitentiall Psalms the other six are the 32 38 51 102 130 and the 143. Vers 1. O Lord rebuke me not in thine anger c. That is Correct me not in thine anger for so this word rebuke is often taken in the Scripture as Rev. 3.19 As many as I love I rebuke and chasten and by this which he desires that God would not correct him in his anger nor in his sore displeasure is meant either that God would correct him gently and moderately and so that which he prayeth against may be that severity which God useth sometimes in correcting his own children or else that God would not lay his hand upon him in wrath by way of satisfying his justice but in fatherly mercy to correct him as his child and not utterly to destroy him as an enemy according to that Jer. 10.24 Correct me but with judgement not in thine anger lest thou bring me to nothing Vers 2. Have mercy upon me O Lord for I am weak O Lord heal me for my bones are vexed That is my most inward parts see the Note Job 30.17 Very probable it is which some gather from these words to wit that Davids aim in this Psalm was to set forth how he was affected in some sore fit of sicknesse or to teach Gods
occasion this Psalm was composed And the chief reason why they hold this is because that which is said vers 6 7. concerning his growing secure by reason of his settled prosperous condition and Gods hiding his face from him thereupon and the troubles he then fell into In my prosperity I said I shall never be moved c. doth better agree with that time when after some years spent in his exalted estate he fell into that sin with the wife of Uriah and so fell into great troubles especially by the rebellion of Absalom then with that time when he first built his cedar house 2 Sam. 5.11 for then say they he was but newly settled in the throne c. But because we find expresly that their new built houses they were wont to dedicate at their first coming to dwell in them see the Note Deut. 20.5 and Nehem. 12.27 and that 1. to blesse God for the finishing of them 2. thereby to testifie as it were that they acknowledged God to be the chief Lord of whom they hold their houses and that upon the condition of doing him homage by a holy conversation and making their houses as so many Sanctuaries for the worship of God all the time they dwelt therein and 3. to pray to God to blesse them therein but now of dedicating their houses anew when they had been polluted with any grosse sin we find not the least mention therefore I rather conceive it is meant of the dedication of his new-built palace 2 Sam. 5.11 for there it is said vers 12. that David perceived that the Lord had established him king over Israel and that he had exalted his kingdome c. because he had taken the strong fort of Zion and had vanquished his enemies round about all the tribes had submitted themselves to him and having built a fair palace he was quietly settled in his throne so that it is no wonder that he should then begin to be puffed up with some thoughts of carnall confidence and for those troubles which God hiding his face did thereupon befall him it might be some sicknesse he fell into whilst his house was building or that violent invasion of the Philistines which is related 2 Sam. 5.17 and so at the dedication of his house he blessed God for delivering him from this desperate danger Vers 1. I will extoll thee O Lord for thou hast lifted me up c. As if he had said Because thou hast lifted me up I also will endeavour to lift up or exalt thy name What he means by Gods lifting him up see in the Notes Psal 3.3 and 28.9 Vers 2. I cryed unto thee and thou hast healed me See the Note Psal 6.3 Vers 3. O Lord thou hast brought up my soul from the grave c. That is thou hast delivered me from the very jaws of death which may be meant of sicknesse or any other desperate dangers See the Note 2 Sam. 22.6 Vers 4 Sing unto the Lord O ye Saints of his c. That is ye that are sanctified of God and whom alone God acknowledgeth for his peculiar people and give thanks at the remembrance of his holinesse or to the memoriall of his holinesse that is when by his works such as this of his delivering me from this danger you are put in remembrance of his holinesse or that the memoriall of his holinesse may be for ever continued in his Church Yet some make this to be the meaning of this last clause give thanks at the remembrance of his holinesse that is at the remembrance of our most holy God or to the name of Jehovah which is the memoriall whereby he will be mentioned or remembred amongst his people as it was said to Moses Exod. 3.15 and likewise Hos 12.5 Yea and some by the memoriall of his holinesse understand the Tabernacle because therein the holinesse of God was shadowed forth into whose presence no unclean thing might enter Vers 5. For his anger endureth but a moment in his favour is life c. This some Expositours understand thus Gods anger lasts but a little while but it is of his favour that we live or of his favour he desires we should live and not perish for ever Others render the meaning of these words thus Gods fatherly anger with his children is but for a very little while he soon giveth them a tast of his favour again and this then is life to them that is this chears and revives their hearts again But because it seems clear that life is here opposed to a moment others do better I conceive give this sense of the words Gods anger with his continueth but a moment but his favour to his continueth all their life long yea and life eternall may be herein also comprehended in comparison whereof the longest afflictions are but momentary as the Apostle saith 2 Cor. 4.17 our light affliction which is but for a moment worketh for us a far more exceeding and eternall weight of glory And indeed we may well think that David had respect to this that was so long in an afflicted condition and yet could judge it but a moment of anger Weeping may endure for a night but joy cometh in the morning as if he had said As the darknesse of the night stayeth not long but in the morning it groweth light again so the afflictions and sorrows of Gods children continue not long but there soon comes a morning of joy again which is according to that of the prophet Isa 17.14 behold at evening tide trouble and before the morning he is not Vers 6. And in my prosperity I said I shall never be moved That is When I was prosperously settled in the kingdome I began to conclude within my self that now there was an end of all my troubles I should now live all my daies in a prosperous estate See the Note upon the Title of this Psalm Vers 7. Lord by thy favour thou hast made my mountain to stand strong c. That is say some Expositours Thou hast strengthened me so that my condition is as firm and unmoveable as a mountain or that I am as safe as if I were in some fort built upon a mountain and indeed they were wont to build their castles and forts upon hills and mountains not only because they were the more hardly to be assaulted but also because their standing so aloft added the more majesty and splendour to them But because kingdomes in regard of their eminency of power are usually tearmed mountains in the Scripture as Isa 2.2 the mountain of the Lords house shall be established in the top of the mountains and shall be exalted above the hills that is Christs kingdome shall be exalted above all kingdomes and Dan. 2.35 the stone that smote the image became a great mountain that is a great kingdome and so in other places therefore I rather conceive that by his mountain here David meant his kingdome Lord by thy favour thou hast made
mine enemies or by suppressing it in silence the hearts of men being apt to swell the more and to be the more bitterly pained when sorrow hath not a vent I know these two last clauses are otherwise understood by some Expositours to wit that he held his peace even from speaking any thing that was good and that for this he was afterwards grieved or that he was wholly silent and his sorrow was stirred that is though his sorrow was stirred but the first exposition is the best Vers 3. My heart was hot within me c. To wit his eager desire to speak being as a fire shut up within him or rather because his passions grew hot within him and set him as it were on fire his grief for the misery he endured or his indignation against his enemies whereby he became impatient and unable to bear the miseries and wrongs he suffered perhaps particularly that he should hear his enemies reproach him to his face and yet must keep silence while I was musing that is whilst I sat plodding on my miseries or thinking of many things in silence but not speaking or whilst I was musing whether I should speak or still hold my peace the fire burned to wit more and more insomuch that not my heart only but my whole body seemed to be on a light flame Thus I conceive the first part of this verse must be understood Yet some do understand it of a holy zeal in him which would not suffer him any longer to forbear speaking of good things As for the last clause then spake I with my tongue the meaning of it doubtlesse is that at last not able any longer to contain himself he brake forth into words of impatience and muttering against God and many conceive that the words of impatience that he uttered are those that are added in the next verse Yet some Expositours would have the meaning of it to be only this that when he might not ease his mind to men he turned his speech at last to God according to that which follows in the fourth verse Vers 4. Lord make me to know mine end and the measure of my daies what it is that I may know how frail I am Or what time I have here Many learned Expositours take these to be those words of impatience of which he said in the former verse then spake I with my tongue only some conceive that David therein desired that God would presently put an end to his life Lord make me to know mine end c. as if he should have said How long shall I be in this misery since I am not like to see an end of my miseries till I see an end of my daies hasten therefore mine end make me experimentally to know and see the full period of this transitory life of mine and then others hold that he doth only herein expostulate with God concerning his laying so great afflictions upon him notwithstanding the transitorinesse of his life Lord make me to know mine end and the measure of my daies what it is c. as if he should have said Since Lord thou art pleased to handle me so severely let me I beseech thee know how long the time is that thou hast appointed me to live that so I may see whether in likelyhood it may afford me a sufficient recompence for the miseries I now suffer if thou hast appointed to lengthen out my daies for many ages to come then indeed the hope of better daies hereafter might allay my grief but if there be no such thing to be expected as indeed there is not must it not needs seem hard to me that having so little a while to live my life should be thus imbittered with sorrows Neither yet must we think that David did seriously hereby desire to know the just hour of his death but only in the heat of his spirit by intimating his assurance of the brevity of his life to shew what just cause he had to be impatient that he should be so continually in so sad a condition But I rather with others take these words to be added by way of correcting that heat and impatience of spirit and perhaps that murmuring whereinto with his tongue he had broken forth Lord make me to know mine end c. that is cause me seriously to believe and often to remember and lay to heart which few do the frailty and transitorinesse of mans life that so I may the more patiently endure my troubles as knowing that I cannot long live to endure them and that I may provide for mine end and prepare my self against my change comes Yea it may also imply an approbation of Gods dealing with him as if he had said Thou doest well Lord by these afflictions thus to take me off from the vanity of my former waies and to make me see how frail a creature I am and therefore I willingly submit to thy hand Lord make me to know mine end c. Vers 5. Behold thou hast made my daies as a hand-breadth c. According to the divers expositions of the former verse this also may be understood divers waies to wit either as spoken in a way of impatience or as by way of correcting his impatience see the former Note and mine age is as nothing before thee that is the time of my life is as nothing in respect of thee who art eternall before whom a thousand years are but as one day 2 Pet. 3.8 verily every man at his best state that is in greatest strength and in his most flourishing condition is altogether vanity see the Notes Job 7.16 Vers 6. Surely every man walketh in a vain shew c. This seems to imply 1. that man himself is but an empty representation and appearance of a man as when we see a man in a glasse or in a dream a picture or shadow of a man rather then a man indeed and that because he is continually in such a frail and changeable condition 2. which differs not much from the former that the life of man is but an imaginary life an appearance of life rather then a life indeed namely because it is so exceeding transitory passing away in a moment as a shadow Job 14.2 and 3. that the happinesse and the good things which he seems to enjoy are but shadows of such things there being no reall good nor happinesse in them his hopes are but vain hopes and his enjoyments are vain in the continuall labours and restlesse condition wherein he wearies himself which is implyed in that word walketh he wearieth himself for very vanity as is more fully expressed in the following words surely they are disquieted in vain c. All which agrees with that of the Apostle 1 Cor. 7.31 the fashion of this world passeth away and that which is said of the prosperity of wicked men Psal 73.20 As a dream when one awaketh so O Lord when thou awakest thou shalt despise their image Vers 7. And
particularly that God had caused him to understand the spirituall meaning of the sacrifices and so he did not rest in them but was carefull to consecrate himself unto the Lord. Or 2. by way of opposing Christsâ—offering up himself as a sacrifice for his people to his own inability to return any thing to the Lord proportionable to the mercies he had received from him which he doth by speaking thus as in the person of Christ Sacrifice and offering thou didst not desire mine ears hast thou opened to wit by making me most willing to doe what thou enjoynest me The Apostle following the translation of the Septuagint cites these words thus but a body hast thou prepared me Heb. 10.5 which is indeed all one in effect with this of Davids mine ears hast thou opened for ears opened and fitted for hearing and obeying the will of God do necessarily imply a body that must be imployed in Gods service and so the ears may be here figuratively put for the whole body and the rather in this place because by the hearing of the ears a man is prepared to give up himself to the service of God and the very end why Christ had a humane body was that he might obey the will of his Father in dying for his elect people Vers 7. Then said I Loe I come c. This may be understood of David Then said I Loe I come c. that is when thou hadst thus wonderfully delivered me and that I understood thou didst not require sacrifice in comparison of new obedience or when thou hadst given me a hearing ear and a desire to obey thee then did I most readily engage my self thereto For the following words in the volume of the book it is written of me though some understand this of the book of Gods eternall decree which they say in regard of the secrecy of that which is contained therein may well be tearmed a book rolled up as the Hebrew word translated volume doth indeed signify yet because there is no probable reason why this secret book should be here alledged I doubt not but it is meant of the book of the old Testament as is clear also by that which follows vers 8. yea thy law is within my heart Nor is there any cause to question why David should say it was there particularly written of him that he should delight to doe Gods will c. for so that which was written in this book is expressed in the following verse 1. because what is there enjoyned in common to all Gods people believers are wont to apply to themselves as if it were written particularly of them and 2. because it is there written of all the elect and regenerate children of God that they shall thus readily and chearfully obey Gods will But principally doubtlesse this was spoken by David in the person of Christ tendring himself to perform the will of God concerning mans redemption Then said I Loe I come that is when thou hadst decreed that not legall sacrifices but my offering of my self as a sacrifice should satisfy for the sins of thy people then did I willingly undertake to come unto Jerusalem to suffer there what was appointed or rather thus when thou hadst opened mine ears when thou hadst prepared me a body then did I willingly enter upon this service for indeed the Apostle doth clearly apply this to Christs coming in the flesh Heb. 10.5 6 7. Wherefore when he cometh into the world he saith Sacrifice and offering thou wouldest not c. Then said I Loe I come c. and then also that which follows in the volume of the book it is written of me must be understood of the predictions that were both in the promises and the types of the old Testament concerning the work of our Redemption by Christ no particular place being cited because Christ is indeed the main scope and summe of the whole Scriptures whence is that which is said of Christ Luk. 24.27 that beginning at Moses and all the prophets he expounded unto them in all the Scripture the things concerning himself and that Joh. 5.39 Vers 8. I delight to doe thy will O my God c. This David might truly say of himself but chiefly it was spoken doubtlesse of Christs readinesse to doe that will of God of which the Apostle saith Heb. 10.10 by the which will we are sanctified through the offering of the body of Iesus Christ once for all according to that Luk. 12.50 I have a baptisme to be baptised with and how am I straitned till it be accomplished And indeed in others this disposition to doe the will of God can never be found but as they are members of Christ and by grace derived unto them from him As for the next clause yea thy law is within my heart see the Note Pâ—al 37.31 Vers 9. I have preached righteousnesse in the great congregation c. See the Notes Psal 22.25 and 31. It may be meant either of Davids sounding forth the praises of God for his faithfulnesse c. and so may be alledged here as an argument to move God to hear his following requests because God is the readier to doe good to men when they are carefull to give God the glory thereof or rather of Christs preaching the Gospel by himself and his Ministers Yea and some would include too his teaching men Gods righteous laws which indeed he came not to make void but pressed evangelicall obedience thereto Vers 10. I have not hid thy righteousnesse c. To wit through fear or neglect Vers 11. Withhold not thou thy tender mercies from me O Lord c. This doth clearly referre to that which went before He had said vers 9. I have not refrained or withheld my lips from publishing thy praise and hereupon he inferres therefore withhold not thou thy tender mercies from me and so vers 10. he had said I have not concealed thy loving kindnesse and thy truth with reference thereto therefore he adds here let thy loving kindnesse and thy truth continually preserve me Thus David prayeth to be delivered from his danger Yet many take both this and the requests that follow to be spoken in the person of Christ praying to be freed from his terrours or from his sufferings by a glorious resurrection Vers 12. Mine iniquities have taken hold upon me c. See the Notes Psal 38.4 and 31.10 and Deut. 28.15 so that I am not able to look up that is I am not able to lift up my face implying how sorely he was overburthened with his miseries or with grief discouragement and astonishment of spirit thereby Yet they that apply the whole Psalm to Christ understand this of the iniquities of the elect imputed to Christ They are moe then the hairs of my head therefore my heart faileth me that is my life faileth me I am ready to die or my wisedome courage confidence and strength faileth me Vers 14. Let them be ashamed and
confounded together that seek after my soul c. To wit as men brought into so grievous and miserable a condition that they are even ashamed of themselves See also the Notes Psal 35.26 Let them be driven backward and put to shame that wish me evil see the Notes Psal 6.10 and 35.4 Vers 15. Let them be desolate for a reward of their shame c. That is of their filthy and shamefull life or rather of the shame which they sought to bring upon me let that shame which they endeavoured to cast upon me befall themselves as a just recompence of their evil intentions against me Vers 16. Let all those that seek thee c. See the Notes Chro. 16.11 and Psal 9.10 rejoyce and be glad in thee see the Note Psal 35.27 Let such as love thy salvation that is that neither hope for nor desire salvation from any other way but only from thee say continually The Lord be magnified see Psal 35.27 Vers 17. But I am poor and needy c. That is destitute and afflicted See the Note Psal 34.6 PSALM XLI Vers 1. BLessed is he that considereth the poor c. or the sick or weak and indeed there are many passages in the Psalm as vers 3 4 5 c. that make this interpretation very probable But if it be translated as it is in our Bible by the poor is meant in generall the man that is in any distresse or affliction Blessed is he that considereth the poor that is that so thinks of and weighs with himself the miseries that he undergoes that he is thereby brought from his heart to pity him and out of compassion to comfort help and relieve him or rather that so considers of the man and his condition as not to passe any harsh and uncharitable censures upon him as to judge him a wicked man and hated of God because he is so afflicted as Jobs friends dealt with him And this David doubtlesse spake with reference to himself yea and as some think too with reference to Christ because of that which is said afterwards vers 9. which Joh. 13.18 is applyed to Christ Because when David was in any great distresse his enemies were ready to conclude that he was cast off and forsaken of God therefore he doth here pronounce them blessed that did better judge of those that were afflicted yea and covertly he doth in effect desire a blessing from God upon those that had carried themselves more friendly or comfortably to him in the time of his distresse then others had done As for the following words the Lord will deliver him in time of trouble and so on to the end of the third verse I conceive they are meant of him that considereth the poor and are added to make good what he had said concerning the blisse of such a man and to shew how abundantly God would reward him yet they may be understood of the poor afflicted man and so indeed they are understood by the most of our best Expositours namely that they are added as by way of confuting the unjust censures that are usually passed upon such a poor man the world is ready to judge him accursed of God but there is no ground for this for on the contrary the Lord will deliver him in time of trouble c. Vers 3. The Lord will strengthen him upon the bâ—d of languishing c. That is The Lord will comfort and support him in his sicknesse and at length restore his strength again thou wilt make all his bed in his sicknesse that is thou wilt give him ease and rest and afford him all things requisite for his refreshing as is done for a sick man when his bed is made soft by turning it for it is in the Hebrew thou wilt turn his bed and by stirring and tumbling the â—eathers up and down bolster pillow head feet every where that there may not be a hard place left in it But yet many Expositours understand this more generally as a figurative expression of the comfort and support which God affords such a man in any distresse whatsoever Because men in great distresse and heavinesse of spirit are wont to cast themselves down upon their beds and there to lye like men half dead hence are these expressions The Lord will strengthen him upon the bed of languishing that is when he is cast down under any sore affliction the Lord will support and help him and not suffer him to sink under that pressure thou wilt make all his bed in his sicknesse that is thou wilt allay and asswage his sorrows thou wilt comfort his conscience and give him inward quiet of mind as when one gives ease to a sick man by making and turning his bed Yea some take it thus too that God would turn his bed of sicknesse to a condition of strength and health Vers 4. I said Lord be mercifull unto me heal my soul c. As if he had said I have provoked thee by my sins to bring this misery upon me therefore be mercifull and be reconciled unto me and heal my soul that is heal me see the Notes Psal 6.2 4 and 16.10 preserve my life and save me from this distresse I am in for I have sinned against thee as if he had said Seeing I acknowledge my sin have mercy upon me and heal me or Seeing thou only hast brought this upon me because I have sinned against thee whether should I goe but to thee only to be healed Or it may be understood of a spirituall healing Heal my soul to wit of the sorrows wherewith it is wounded for my sins or Heal my soul by pardoning me for so this expression is used 2 Chron. 30.20 and so also in that clause Esa 6.10 lest they see with their eyes c. and convert and be healed which is expressed by our Saviour thus Mark 4.12 lest at any time they should be converted and their sins should be forgiven them However the drift of inserting these words here I conceive is this Intending to shew as he doth in the following verses how far his enemies were from considering of his condition as they ought to have done he premiseth this that he did not flatter himself in his sicknesse or distresse but acknowledging his sin craved mercy at Gods hands but yet his enemies dealt most unmercifully with him Vers 5. Mine enemies speak evil of me c. To wit such as hated him and were his professed enemies because they were curbed by the strictnesse of his government When shall he die and his name perish See the Note Psal 9.5 Vers 6. And if he come to see me he speaketh vanity c. That is When mine enemy cometh to visit me in my sicknesse or distresse he speaks nothing but falshood and flatteries see the Note Job 31.5 to wit in that he pretends to be sorry for me and to comfort me and to tender me his advice and to doe for me any office of love in a friendly
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
is all sorts of men of all nations though but dust and ashes poor frail helplesse creatures might hereby be encouraged to draw near in prayer unto him the glorious God of heaven and earth And thus the words do also covertly imply a prophecy concerning the calling of the Gentiles Vers 3. Iniquities prevail against me c. Here David mentions another great mercy which God affords his Church for which they were especially bound to praise him and that is his pardoning their sins and it is added here as that which must encourage them to goe to God in prayer of which he had spoken in the foregoing verse Iniquities prevail against me as for our transgressions thou shalt purge them away which is as if he had said Though our iniquities be such that they may justly provoke thee to displeasure yet thou wilt pardon them and purge them away to wit by an expiatory sacrifice which shall be offered up for them For by this phrase of iniquities prevailing against him divers things may be implyed as 1st that his opposition against them had not been such but that they had overcome and foyled him 2ly that they had brought him into subjection and bondage to them 3ly that they were so many and great that he was not able to bear them but was likely to sink under the burden of them and 4ly that they had brought Gods judgements upon him and indeed by other passages in this Psalm it seems probable that it was composed when the people of God had been under some sore judgement As for Davids expressing this in the singular number Iniquities prevail against me whereas the following words are in the plurall number as for our transgressions thou shalt purge them away the reason of this is either because he speaks in the name of the whole people as it were collectively in one body and that the rather as being their king and head or else because this Psalm being intended as a form of thanksgiving for the use of the people he would hereby teach every man as it were by his example to confesse his own particular sins Vers 4. Blessed is the man whom thou chusest c. Here still farther mercies are added for which God was in a speciall manner to be praised in Sion and he begins with that of Gods chusing them of his own free grace to be his people this being the first spring of that mentioned in the foregoing verse to wit his pardoning their sins and then in the following words addes divers others Blessed is the man whom thou chusest and causest to approach unto thee to wit by receiving them to thy favour who were enemies by nature by taking them into so near a relation to thee as to be thy peculiar people yea thy children such as may continually have free accesse unto thee as are through Christ made one with thee and to whom thou wilt communicate thy self unto all eternity that he may dwell in thy courts see the Notes Psal 15.1 and 23.6 we shall be satisfied with the goodnesse of thy house c. See the Note Psal 36.8 Vers 5. By terrible things in righteousnesse wilt thou answer us O God of our salvation c. That is Because of thy righteousnesse to wit thy faithfulnesse which moveth thee to make good thy promises to thy people see the Note Psal 51.14 or thy justice which moveth thee to aid all those that are wronged and oppressed thou wilt answer us when we call upon thee from thy tabernacle and temple which is one of the Priviledges of Gods people mentioned in the foregoing verse and that by executing strange and unusuall judgements upon our adversaries and by many miraculous deliverances afforded us which shall be terrible to our enemies and dreadfull to thine own people and it is likely that David speaks of these terrible things in reference to the signs and miracles which God wrought in Egypt and at the giving of the law As for the following clause wherein he tearmes God the confidence of all the ends of the earth and of them that are afarre off upon the sea this is added either 1. to imply that the Gentiles should also be sharers with the Jewes in these mercies when they also should become the people of God or 2. to intimate that by those forementioned terrible things which God should work for his people many that dwelt farre off from his people should be wonne to pray unto and to trust in God or 3. to set forth the power of this God who should doe such great things for his people and so give them such speciall occasion to praise him in Sion by shewing that all the inhabitants of the world far and near have their dependance wholly upon God in whom they live move and have their being see the Note Psal 22.9 whence it is also that by a secret instinct of nature all nations are moved to look to God in their dangers though they be indeed ignorant of the true God Vers 6. Which by his strength setteth fast the mountains being girded with power That is which God being endued with an almighty power doth cause the mountains to stand fast so that neither the winds nor flouds can remove them nor do they sink under their own weight as great buildings of men often do for want of a firm foundation I conceive that David adds this large description that here follows of the great works of God throughout the world either 1. to shew that it was no such strange thing that God should extend grace at last to the Gentiles as well as to the Jews since from the first creation God had been very good to all the inhabitants of the world and had done great things for them or 2. to set forth the mighty power of that God from whom his people expect such terrible things to be done for them or 3. because though all the world receive benefit from these great works of God yet only Sion looks on them as blessings from God and returns him praise for them Vers 7. Which stilleth the noise of the seas the noise of their waves and the tumult of the people Some conceive that the last words and the tumult of the people are added by way of explaining what he meant in the first words to wit Gods appeasing the tumults and insurrections of unruly people whereby kingdomes and common-wealths are indangered and indeed by seas and the waves thereof in the Scripture great armies and tumults of people are usually meant as Jer. 51.42 and so Esa 17.12 13 see also the Notes Psal 46.3 6. But I rather chuse the plainer exposition that in the first words he speaks of Gods stilling the seas to wit both by keeping them within their bounds that they overflow not the land and by making them quiet at his pleasure when they are most tempestuous and that then in the next words he adds that after the same manner likewise he stilleth the tumult of
This is the chief thing which the Church here desires may be made known to all nations and so the words covertly imply that great mystery of the calling of the Gentiles Vers 3. Let the people praise thee O God c. That is thee the true God abandoning their false gods whom they have hitherto served which is repeated in the following verses again and again to shew that they could never sufficiently rejoyce in or be thankfull for those inestimable benefits which they should all enjoy under the kingdome of Christ Vers 4. For thou shalt judge the people righteously c. The meaning is that though God suffereth his people sometimes to be afflicted by their enemies for their good yet he will surely deliver them at last ordering and guiding them in all things for their advantage yea and that especially by making them righteous and obedient to all his righteous commandements The like is often prophesied concerning Christs kingdome as Isa 11.4 and in divers other places Vers 6. Then shall the earth yield her encrease c. Many understand this figuratively to wit either that in all parts of the world many converts should be brought in to the Church and so the earth should yield a mighty harvest of holy men to God or else that the elect of all nations should bring forth the fruit of repentance and praise and of a holy life and conversation to the glory of God and so they say the same thing that is here intended is expressed more in the end of the next verse and all the ends of the earth shall fear him But I rather understand it literally that God should blesse his people by causing the earth to yield abundant encrease only we must know then that under this particular all other outward blessings are comprehended as the following words do also imply and God even our own God shall blesse us Vers 7. God shall blesse us c. These words are here again repeated thereby covertly to cry down as it were either the infidelity of those that would not trust in so sure a refuge or the ingratitude of those that lived upon Gods blessings but would not acknowledge the Donour PSALM LXVIII Vers 1. LEt God arise let his enemies be scattered c. As if he should have said If God do but stirre or shew himself even that will be enough for the scattering of his enemies Because this Psalm begins with the very words which were still used by Moses when the Ark was to remove Numb 10.35 it is most probable that David composed it when after his divers glorious victories over the Philistines 2 Samuel 5.20 c. he resolved to remove the Ark from the house of Obed-Edom to Zion with great triumph and joy 2 Samuel 6.12 But yet because those words verse 18. of the Psalm Thou hast ascended on high c. are by the Apostle applyed to the ascension of Christ into heaven Eph. 4.8 it cannot be denyed that David did look upon that triumphant removall of the Ark as a type of Christs glorious ascension who was indeed that angel of Gods presence Isa 63.9 whom they tempted in the wildernesse 1 Cor. 10.9 And accordingly these words may covertly contain a prophecy of the stability of Davids kingdome especially in Christ and of the subduing of all his enemies Vers 2. As smoke is driven away so drive them away c. That is Though they mount aloft for a time and seem very terrible to others as the smoke doth when at first it overspreads and darkens the skie yet let them perish suddenly but see also the Note Psal 37.20 And to the same purpose is the following clause as wax melteth before the fire so let the wicked perish at the presence of God but see the Note also Psal 22.14 Vers 3. But let the righteous be glad let them rejoyce before God c. David seems here to oppose the exceeding joy of the Israelites at the carrying of the Ark to Zion to the sad condition they were in under Saul and the judges especially when the Ark was taken by the Philistines but see also the Notes Psal 5.11 and 32.11 and 58.10 And observable also it is that whereas in the foregoing verse the wicked are said to perish at the presence of God here on the contrary the righteous are said to rejoyce before God the presence of God that is deadly to the wicked is a joy to the righteous Vers 4. Extoll him that rideth upon the heavens c. See the Notes Deut. 33.26 and 2 Sam. 22.11 by his name IAH which is an abbreviation of Iehovah of which see the Note Exod. 6.3 as Eli of Elohim but the meaning is that they should praise him who is the only true God and so hath made himself known to be and that especially in his word wherein by his name he hath distinguished himself from all the false Gods of the heathens Vers 5. A Father of the fatherlesse and a judge of the widows is God in his holy habitation That is in heaven see Deut. 26.15 or in the land of Canaan see the Note Exod. 15.13 or in his Tabernacle where he is alwaies present amongst us and ready at hand to help see Psal 26.8 But under these particulars of Gods favour to the fatherlesse and widows David intends chiefly to imply that God is ready to help his poor oppressed people when they are destitute of all outward succour Vers 6. God setteth the solitary in families c. That is He blesseth the barren with many children for they are the barren that are here called the solitary either because the reproach of barrennesse amongst the Jews made such delight much in solitarinesse not caring to be in company or rather because their houses might be deemed solitary in regard their families were not encreased with children But yet this expression of setting the solitary in families may be extended to the Lords bringing of them home to live peaceably and quietly in their own houses and amongst their kindred and friends that had been driven away and so wandered about as exiles in desarts and solitary places But the rebellious dwell in a dry land that is in a condition destitute of all comforts and where they are exposed to manifold miseries And some conceive that this is spoken in reference to the rebellious Israelites perishing in the wildernesse· Vers 7. O God when thou wentest forth before thy people c. For this expression see the Note Lev. 27.17 Vers 8. The earth shook c. See Exod. 19.18 the heavens also dropped at the presence of God sweating as it were with terrour and toil But the words both of this and the foregoing verse seem to have been taken out of Deborahs song Judg. 5 4 5 for which therefore see the Note there Vers 9. Thou O God didst send a plentifull rain whereby thou didst confirm thine inheritance when it was weary As if he should have said After thou hadst
17 and that vers 8. is expresly applyed to Christ Zach. 9.10 Vers 1. Give the king thy judgements O God c. This prayer may be understood as made by David either in his own name or in the name of the people Give the king thy judgements O God and thy righteousnesse unto the kings son that is to Solomon For though some by the kings son in the second clause understand Solomons posterity yet I rather think it is Solomon that is here called both the king and the kings son this being peculiar to him and which could not be said either of Saul or David that sat in the throne before him that he was made king by right of succession of Gods appointment as the son and heir of David the king Only withall we must also include Christ who as man was the son and heir of David Luk. 1.32 the Lord God shall give unto him the throne of his father David and in regard of his divine nature the Son of God the great King of heaven and earth And then for the thing desired for Solomon in these words it is that God would enable him to govern his people justly according to that form of righteousnesse prescribed in his Word for by Gods judgements and Gods righteousnesse is meant either the knowledge of that way of righteous government prescribed in Gods law or those gifts and graces which God was wont to give to magistrates that they might justly govern the people or an ability and holy will to govern according to that exact pattern of Gods righteous governing the world So that it is in effect the same with that which Solomon begged of God for himself 1 Kings 3.9 But now as these words are referred to Christ the accomplishment is most clear for as the Father committed all judgement unto the Son Joh. 5.22 so he adorned his humane nature with a fulnesse of all grace requisite hereunto see Isa 11.2 3 and therefore some note that in reference to Christ this is spoken rather by way of prophesying what should be and by way of congratulating the graces and just government of Christ then of praying that this might be Vers 2. He shall judge c. That is When thou hast thus fitted him for the government of thy people as is before said then he shall judge thy people with righteousnesse and thy poor with judgement and most fitly might this be said of Christ the true Melchisedech see the Note Gen. 14.18 of whom it was prophesied Isa 32.1 Behold a king shall reign in righteousnesse See also Isa 11.4 and the Note Psal 43.1 Vers 3. The mountains shall bring peace to the people and the little hils by righteousnesse That is say some Expositours By reason of the righteousnesse of his government there shall be such peace that the barrennest parts of the kingdome shall be husbanded and shall yield the fruits of the earth in abundance which is indeed the usuall effect of peace see the Note 1 Kings 4.25 But rather I conceive it is a metaphoricall expression as if he had said that all kind of peace and prosperity should grow up and flourish in every part of the kingdome the earth should yield as fair a crop of peace and prosperity as of other the fruits of the earth as we use to say of any thing that is plentifull that it may be found growing under every hedge And the mention that is made of the mountains and hils is either only because Judea was a mountainous and hilly countrey or else to imply how the kingdome should in every place flourish in this regard as it is a sign of the universall fruitfulnesse of a land when even the mountains the most barren places do yield a rich encrease or that even those places should be safe and peaceable where wild beasts and robbers were wont to lurk However in this prophesy of the peace of his government there is an allusion certainly to the name of Solomon concerning which as also how this may be applyed to that peace which Christians enjoy by Christs subduing Satan sin and death see the Notes Gen. 14.18 2 Sam. 12.24 and 1 Kings 4.24 And withall observable it is how this agrees with that of the prophet Isa 32.17 And the work of righteousnesse shall be peace and the effect of righteousnesse quietnesse and assurance for ever Vers 5. They shall fear thee as long as the sun and moon endure c. This may be understood either as spoken to the king for whom he had hetherto prayed and so the meaning must be that because of his wisdome and justice in governing his kingdome the people should reverence and fear him and yield him willing and ready obedience as it is indeed expressely said of Solomon 1 Kings 3.28 that all Israel feared the king for they saw the wisdome of God was in him to doe judgement or else rather as spoken to God They shall fear thee c. as if he had said By the righteousnesse of the kings government O God religion shall be promoted and men shall be brought willingly and sincerely to fear and serve thee But now because it is said that this should be as long as the sun and moon endure c. that is to the end of the world this must needs be referred to Christ whose kingdome must continue for ever For we see in the later end of Solomons reign there was a great defection to idolatry amongst the people and at last his own servants rose up against him and when his son came to the throne ten of the tribes revolted from him Vers 6. He shall come down like rain upon the mowen grasse c. That is Whereas tyrants are like storms of wind and hail that destroy the fruits of the earth he shall be like sweet showrs that make the fruits of the earth to grow up and flourish because by the justice of his government the people of God shall flourish in every regard But especially is this accomplished in the kingdome of Christ by whose doctrine for which see the Note Deut. 32.2 and by the righteousnesse and goodnesse of whose government the Church shall flourish and be enriched with all kind of blessings especially spirituall their hearts shall be cheared with comfort and they shall bring forth abundantly the fruit of a holy life and conversation besides that it might be the more fitly said He shall come down like rain because his kingdome is in a speciall manner from above Joh. 3.31 see also Hos 6.3 Vers 7. In his daies shall the righteous flourish c. That is There shall be many righteous ones and they shall be exalted and be prosperous in every regard which most fitly suits with Christs kingdome who not only blesseth the righteous but makes men righteous and by the preaching of the Gospel amongst the Gentiles did wonderfully encrease the number of them and abundance of peace so long as the moon endureth see the Notes above vers 3
wondrous things To wit by his own power this seems to be added in reference to the wonderfull goodnesse of God in continuing the kingdome to Solomons posterity notwithstanding many of them did so often provoke God to have utterly destroyed them but especially with reference to Gods wonderfull works in the Churches redemption by Christ her miraculous preservation maugre the rage of Satan against her and the many other benefits we enjoy by his kingly office Vers 19. Let the whole earth be filled with his glory c. This seems also to be spoken with respect to the times of the Gospel Amen amen see the Note Ps 41.13 Vers 20. The prayers of David the son of Iesse are ended For the adding of those words the son of Iesse see the Notes 2 Sam. 23.1 It is evident that the 86 the 110 divers of the following Psalms besides were composed by David and therefore it well may be questioned why it is said that here the prayers of David are ended But to this divers answers are given by Expositours as 1. that this was the last Psalm that David composed and haply placed last in the order of the Psalms that since the order of the Psalms was transposed or 2. that this was the last of the Psalms which David joyned together in a book that the following Psalms wherein there are some also that David himself did afterwards compose were collected by some other holy man of God joyned to that book of Psalms which David had formerly made or 3. that this is added here because hither to we have had Davids Psalms but now those that next follow were composed by Asaph and others And indeed if it were clear that the following Psalms were not composed by David it might well be said in this regard that here the prayers of David are ended though some Psalms of Davids making be afterwards inserted as it is said The words of Iob are ended because his reasoning with his friends doth there end though some words that Job spake are afterwards inserted in that book as ch 40.3 4 5 ch 42.1 2 c. PSALM LXXIII Vers 1. TRuly or yet God is good to Israel even to such as are of a clean heart That is that are upright-hearted amongst the people of God Yet some would have the meaning of these words to be this that they whose hearts are clear from passion do know God to be good though others being under temptation and disturbed with passion cannot often be so perswaded With the like abrupt expression the 62. Psalm begins concerning which see the Note there Vers 2. But as for me c. As if he had said Though this be so and I knew it well enough as having had frequent experience of Gods manifold goodness both to my self other his faithfull servants and though I have alwaies endeavoured in all things to approve my self to God yet my feet were almost gone that is I was almost transported beyond the bounds of piety even to the accusing of God in words at least in thought of injustice and unfaithfulnesse or I had almost fallen from this perswasion of heart concerning the goodnesse of God to the righteous and from believing the truth of Gods promises yea almost from the uprightnesse of my waies yielding to doe as those wicked men did whom the Lord thus prospered And observable it is that all sinfull slips were so grievous to David that he laments here even that his steps had wel-nigh slipped Vers 4. For there are no bands in their death c. This may be understood either 1. of the sodainnesse of their death to wit that they drop as it were on a sodain into the grave without any foregoing sicknesse or pain which then is more fully set forth in the following clause but their strength is firm not wasted by any foregoing sicknesse see the Note Job 21.13 or 2. of the gentlenesse and easinesse of their death that they do not die a hard and bitter death either by reason of inward gripes and pinches of conscience and terrours of mind or of bodily pangs and strugglings with death their souls being bound within them as with bands which death hath much adoe to untie or break so that they cannot depart or at least are long held back as with bands from dying but how this can agree with that following clause but their strength is firm I cannot well see or 3. of their dying a naturall death to wit that they are never brought to die as malefactours being bound with bands cords or chains and that because the laws can take no hold of them whatever wickednesse they commit by reason of their riches and greatnesse they are sure to escape or 4. of their dying in a good old age namely that they are not violently dragged to an untimely death by any sicknesse or dismall casualty but having sweetly passed over the whole natural course of their lives they quietly give up the ghost And their strength is firm that is proportionably to their years all their life long they are strong and healthfull till at last being spent by mere old age their life is expired and they goe down into the grave Vers 6. Therefore pride compasseth them about as a chain c. That is Because of this their prosperous condition they carry themselves proudly in every regard in their countenance speech gesture c. as some men will do when they have gotten a chain of gold they grow highly conceited of themselves being ready still to boast of and advance themselves and to despise others or they please themselves and glory in their pride as esteeming it an ornament to them violence covereth them as a garment as if he should have said And by reason of this their pride they become bold cruell and violent oppressors of others for this expression of violence covering them as a garment is to imply that they do not only conceive it in their minds but also expresse it outwardly in their deeds yea and glory in it as men do in some gorgeous attire seeking to outstrip one another herein as they seek to outstrip one another in bravery and perhaps wearing the trophies of their oppressions in a way of boasting And to this some adde also that oppression is as constantly their practice as it is for men every day to put on their garments and that hereby they seek to defend themselves as men shelter themselves from the cold by their raiment But however the main drift in alledging this is to set forth how strange it might seem that when men did thus abuse the bounty and goodnesse of God he should notwithstanding suffer and prosper them still Vers 7. Their eyes stand out with fatnesse c. Because the fatnesse of the face makes the eyes to be hidden rather then to stand out some would have this clause rendered thus Their eyes goe out with fatnesse meaning that they had scarce any
that is those that are left alive of thy wrathfull enemies wilt thou curb and restrain or rather thus those that have still any malice against thy people either thou wilt not suffer their wrath to be so great as formerly or if they go about to recruit their forces and to set again upon thy people thou wilt set such bounds to their wrath that they shall not accomplish their desire nor shall proceed farther then shall be for thy glory and thy peoples good Vers 11. Let all that be round about him bring presents to him that ought to be feared Or to fear as it is in the originall for which see the Note Gen. 31.42 And by those that be round about him he means either 1. the Priests Levites or 2. the people of God who only enjoyed this priviledge and favour of drawing near unto him to worship him call upon him and in this expression he may seem to allude to the Israelites encamping round about the tabernacle whilst they were in the wildernesse or 3. the nations round about who being indeed convinced by this miraculous judgement of God upon the Assyrians did thereupon bring gifts unto the Lord to Ierusalem and presents to Hezekiah 2 Chron. 32.23 Vers 12. He shall cut off the spirit of Princes That is their lives or their understanding and courage PSALM LXXVII The Title TO the chief Musician to Ieduthun c. See the Note on the Title Psal 39. And because this clause shews as is there noted that this Psalm was committed to the posterity of Jeduthun to be sung by them this makes it most probable that the following words in the originall that are in the Title of many other Psalms should rather be translated as they are in our Bibles A Psalm of Asaph then A Psalm for Asaph because it is hard to conceive why it should be said that this Psalm was intended both for Jeduthuns Quire and Asaphs too Vers 1. I cried unto God with my voice c. See the Note Psal 3.4 even unto God with my voice he gave ear unto me All which may be understood either of that distresse whereof the Psalmist speaks in the sequele of the Psalm the event whereof he shews here at first to wit that persevering in prayer he at last got the day that so others might learn to doe the like in the like conflicts or else of Gods hearing him in former troubles so hereby he seeks to strengthen his faith that as God had heard him formerly so he would again Vers 2. In the day of my trouble I sought the Lord c. Here the Psalmist shews the sad conflict he had within himself for a time to wit that at first this course of praying to God seemed to doe him no good at all In the day of my trouble I sought the Lord that is when I was in grievous distresse not outward only but inward too my soul because of my afflictions apprehending that Gods wrath did lye upon me and that God had utterly forsaken me my sore ran in the night and ceased not that is I could find no help nor ease of my misery my sorrow seemed incurable The Hebrew words may be indeed interpreted as in the margin my hand flowed or was poured forth and ceased not which may be a vehement figurative expression like that Psal 62.8 of pouring forth the heart before God and may signify either 1. that his strength did continually wast away or 2. that his hands did continually drop with tears which distilled down from his eyes upon his hands held up in prayer or by frequent wiping his eyes or 3. that he continually stretched forth his hands to God in prayer But I rather conceive that to expresse how hopelesse and helplesse his condition was he compares his misery or grief to a wound that bleeds and cannot be staunched or to a sore that runs continually and cannot be healed my sore ran in the night and ceased not my soul refused to be comforted that is though I prayed unto the Lord yet that yielded me no comfort because still my misery continued so grievous upon me my soul was so imbittered hereby and I became so wayward and heartlesse that nothing would yield me any joy or comfort Vers 3. I remembred God and was troubled c. That is I thought of seeking help from God and so prayed unto him and yet my trouble still continued or rather encreased as being thereby confirmed that God was angry with me because he regarded not my prayers or thus I sought to comfort my self by thinking of God his goodnesse and mercy and faithfulnesse in making good his promises and the experience I formerly had of his gracious dealing with me but all this yielded me no ease because my miseries still terrified me with apprehensions of his wrath and of his proceeding in a way of severe justice against me I complained that is I made my complaints to God and my spirit was overwhelmed Vers 4. Thou holdest mine eyes waking c. To wit by my continuall miseries and disquieting thoughts or by thine immediate providence withholding rest from me which alone doth usually ease a grieved mind I am so troubled that I cannot speak see the Notes Job 2.13 and 3.1 Vers 5. I have considered the daies of old c. That is as hoping to comfort and encourage my self thereby I meditated on thy former mercies both to thy people in generall and to my self in particular But yet because the Psalmist is still relating his temptation I conceive that his intention is to imply that even this tended to the encrease of his sorrows whilst he weighed how far otherwise it was with him at present then it had been in former times Vers 6. I call to remembrance my song in the night c. That is In the night as I lye musing by my self I call to mind thy former favours for which I have praised thee with a song or I call to remembrance thy former mercies whereby I was stirred up to sing praises to thee not by day only but even by night also see the Notes Job 35.10 and Psal 42.8 I commune with mine own heart and my spirit made diligent search to wit as enquiring what the cause was why the Lord did so sorely afflict me and what the issue thereof was like to be whether there would ever be an end of my troubles and what means were to be used to bring it to passe or whether it were likely that God had cast me off for ever as he expresseth his thoughts in the following verses Vers 7. Will the Lord cast off for ever c. This the Psalmist speaks as struggling against his temptation as if he had said These things Satan and mine own corrupt heart do suggest to me but sure it cannot be so Vers 10. And I said This is mine infirmity c. That is it is but the weaknesse of my faith and the feeblenesse of my
first clause shewing how he gave way in his anger to the slaying of the first-born in Egypt he spared not their soul from death but gave their life over to the pestilence Yet this last clause may be read as in the margin of our Bibles but gave over their beasts to the murrain which must then be understood of that plague Exod. 9.3 for which see the Notes there Vers 51. And smote all the first-born in Egypt the chief of their strength c. See the Note Gen. 49.3 in the tabernacles of Ham that is of the Egyptians for Egypt is in the Hebrew called Mizraim of Mizraim the son of Ham Gen. 10.6 who first peopled that country Vers 52. But made his own people to go forth like sheep c. See the Note Psal 77.20 Vers 53. And he led them on safely so that they feared not That is they had no cause to fear the Lord going along with them as their guardian Or the meaning may be that though through weakness infidelity they were sometimes afraid as we see Exod. 14.10 yet by the mighty works of God they were still at last heartned encouraged again Vers 54. And he brought them to the border of his Sanctuary c That is to the land where he had determined to dwell amongst them in his Sanctuary even to this mountain which his right hand had purchased to wit mount Sion or the land of Canaan a land of mountains and valleys Deut. 11.11 See the Note Exod. 15.17 Vers 56. Yet they tempted c. To wit by sinning against God see the Note Deut. 6.16 and provoked the most High God and kept not his testimonies to wit in that they kept not Gods command for destroying the Canaanites see the Note Psal 19.7 Vers 57. They were turned aside like a deceitfull bow That is like a bow that shoots awry not whether the archer that useth it aims to shoot to wit because whereas they ought to have been guided by God after all their fair professions promises of being faithfull to God their pious judges such as those to Joshua Josh 1.16 17. All that thou commandest us we will doe c. they perfidiously fell off went awry did not order their waies as God expected required and particularly whilst they pretended to worship only the true God they suddenly turned aside to the worship of idols Vers 60. So that he forsook the tabernacle of Shiloh c. To wit In that the Ark the sign of his presence was carried thence into captivity by the Philistines 1 Sam. 4.11 and the Tabernacle also was thence removed see the Note 1 Chron. 21.1 and neither of them were ever brought back thither again the tent which he placed among men It is not among the Israelites but among men to imply Gods abasing himself to dwell amongst such base and wretched creatures as men are Vers 61. And delivered his strength into captivity and his glory into the enemies hand That is the Ark see the Notes 1 Chron. 16.11 2 Chron. 6.41 and 1 Sam. 4.21 22. Yet some understand it of Gods giving up the strongest and chiefest of the people to be slaves to the Philistines Vers 63. The fire consumed their young men c. That is The force or heat of the battel or the fire of Gods wrath mentioned in the foregoing verse did suddenly make an end of them and their maidens were not given to marriage to wit by reason there was such a scarcity of young men after that battel or because those that were betrothed to them were slain It is in the originall their maidens were not praised but the meaning is that they were not praised with Epithalamiums or marriage-songs as Brides at their weddings used to be Vers 64. Their priests fell by the sword and their widows made no lamentation The meaning is either 1. that being overwhelmed with sorrow they could not weep or 2. that being in captivity amongst the Philistines they were not suffered to lament the death of their husbands or 3. that dying with grief they lived not to make any lamentations for them at their funerals or 4. that they were so taken up and oppressed with their own miseries and especially with the miseries of the Church and people of God in generall that they had not leasure to bewail their husbands of both which last we have a clear instance in the wife of Phinehas in particular 1 Sam. 4.19 20. who dying made no mention of her husband Vers 65. Then the Lord awaked as one out of sleep c. To wit as one fallen fast asleep after much wine drunk as the following words do imply and like a mighty man that shouteth by reason of wine However the drift of this expression is to imply that as one that was looked upon to be in a dead sleep he did the more unexpectedly fall upon them and as one that had forborn them a while he did with the more fury and severity break forth upon them Vers 66. And he smote his enemies in the hinder parts he put them to a perpetuall reproach This is meant of the Lords smiting the Philistines with emerods see the Note 1 Sam. 5.6 the shame whereof was made perpetuall by those golden images of their emerods which they sent to the Israelites see the Note 1 Sam. 6.4 Yet some do also include herein the shame that was done them in the Lords casting down their Idol Dagon and breaking it in pieces upon the threshold the memory of which reproach became the more perpetuall by that superstitious practise which upon that occasion they took up of never treading after that upon the threshold see the Note 1 Sam. 5.5 Vers 67. Moreover he refused the Tabernacle of Ioseph and chose not the tribe of Ephraim To wit 1. in that he would not let the Ark be any longer there for that this is chiefly meant here is evident by that which is added vers 69. concerning the building of the Temple see the foregoing Notes vers 9. and 60 and 2. that the supreme magistracy was not continued in that tribe though it began there when Joshua who was of that tribe was made their Ruler Vers 68. But chose the tribe of Iudah c. To wit that the place of Gods worship and the supreme magistracy should be settled in that tribe the mount Sion which he loved that is which he chose not for any other cause but of his own free grace because he was pleased to set his love upon it Vers 69. And he built his Sanctuary like high palaces like the earth which he hath established for ever That is that it might be the settled place of his worship even unto the coming of the Messiah who should then establish it in the Church the true Sion unto the end of the world Vers 71. He brought him to feed Iacob his people c. To wit David see the Note 2 Sam. 5.2 and Israel his
they made their lives bitter with hard bondage in mortar and in brick and in all manner of service in the field However clear it is that from hence to the end of the Psalm God is brought in as expostulating with his people Vers 7. Thou calledst in trouble c. To wit when after their deliverance out of Egypt of which he had spoken in the foregoing verse Pharaoh had pursued them to the red-sea see Exod. 14.10 15 I answered thee in the secret place of thunder that is out of the pillar of fire and of the cloud from whence I thundered upon the Egyptians see the Notes Exod. 14.24 Now this might be tearmed an answering them in the secret place of thunder 1. because the thunder came out of the pillar of the cloud which though it gave light on one side to the Israelites yet it was a cloud of darknesse to the Egyptians Exod. 14.20 2ly and especially because though God did not visibly then appear to them yet the thunder was a clear evidence of his hidden presence there and that however before he had seemed to hide himself from them for a time yet he was in a readinesse to help and deliver them and it may well be that this is spoken in reference to that which is said Exod. 14.20 that the Lord looked to the host of the Egyptians through the pillar of fire and of the cloud and troubled the host of the Egyptians And some understand it also of Gods speaking to the people from mount Sinai by a voice like thunder which came from the thick cloud that was upon the mount As for the following clause I proved thee at the waters of Meribah to wit by the thirst they endured there this is doubtlesse added to shew that it was of Gods free grace that he did thus deliver them from the Egyptians seeing so shortly after they did by their murmuring at Meribah discover how unworthy they were of this mercy See also the Note Exod. 15.25 Vers 8. Hear O my people and I will testify unto thee c. See the Note Deut. 4.26 But this must be understood as spoken by God to the Israelites when he had newly carried them out of Egypt as is evident by that which follows ver 11. But my people would not hearken to my voice c. see the Notes also Exod. 15.25 Vers 10. Open thy mouth wide c. That is Ask freely and largely even whatever you will yea ask still greater and greater things and that with full assurance of faith pressing your requests with fervency and importunity and I will fill it that is I will fulfill all your desires But yet this last clause some understand particularly of Gods supplying them liberally with food and sustenance whereto that may seem to agree which is added ver 16. He should have fed them also with the finest of the wheat c and some of Gods filling their mouths with his praises for which see the Note Psal 71.8 And however in the expression here used there seems to be an allusion to the manner of birds feeding their young ones Vers 15. The haters of the Lord should have submitted themselves unto him c. Hereby is implyed that on the contrary because of his peoples sins he had chosen to prosper those that hated him rather then not punish his peoples rebellion against him See the Note also 2 Sam. 22.45 PSALM LXXXII Vers 1. GOd standeth in the congregation of the mighty c. That is He is present among the great judges and Potentates of the world and president over them see the Notes 2 Chron. 19.6 and Deut. 1.17 he judgeth among the Gods see the Note Exod. 22.28 The meaning is that they are but his vicegerents and that he will therefore judge them according as they carry themselves in judging others And hence it is that in the following verses he expostulates with them as his subjects and vassals How long will ye judge unjustly c. Vers 5. They know not c. As if he had said But alas it is in vain to speak to these men They know not that is Being blinded with gifts corrupt affections and their greatnesse in the world they know nothing of this which I have spoken to them of they know not what is just and what is unjust nor what belongs to them to doe neither will they understand that is they are wilfully ignorant and will not be taught they walk on in darknesse they proceed on in their waies of ignorance sin and folly And then for the last clause all the foundations are out of course in the originall are moved either it doth simply declare the evil that came by the injustice of these judges to wit that for want of justice and judgement which are the foundations of kingdomes commonwealths all things were out of order and went to wrack or else it is added to imply the obstinate blindnesse of the judges who though they might see that all things were brought into confusion were like to be utterly ruined by their unjust doings yet they would not be convinced of the evil of their waies But see the Notes Psal 11.3 and 75.3 Vers 6. I have said Ye are Gods c. See the Note Exod. 22.28 and all of you are children of the most High to wit because God had conferred part of his sovereignty and judiciary power upon them as Princes are wont to leave theirs to their children and because withall they should be if they would carry themselves as they ought to do most dear to God as children are to their father Vers 7. But ye shall die like men and fall like one of the princes That is ye shall be cast down from your places of dignity and power according to that Luk. 1.52 he hath put down the mighty from their seats like as other Princes before you have been or as it hath been with the princes of other nations or ye shall die by some violent death as usually tyrants are wont to do Vers 8. Arise O God judge the earth c. As if he had said Seeing the judges on earth are every where so unjust do thou from heaven take this work into thine own hands do thou free the oppressed and punish the oppressours with their unjust judges for thou shalt inherit all nations that is by this means all nations shall submit themselves to thee and shall worship and fear thee or thou art and alwaies shalt be the supreme judge of all nations neither can any tyrants wrest this power out of thine hands Yea some conceive that this is spoken in reference to Christ PSALM LXXXIII The Title A Song or Psalm of Asaph Most Expositours hold that this Psalm was penned when Jehoshaphat was invaded by a mighty army made up of many severall nations 2 Chron. 20.1 which agreeth with that which is here said vers 6 7 8. and because it is said that the people of God sung as they were going
Vers 9. Thou rulest the raging of the sea c. To wit by keeping it within its bounds and making it calm at thy pleasure see the Notes Job 9.8 and 26.12 and 38.8 c or thou quellest the pride of tyrants and nations that are like the raging sea But that in these words the Psalmist doth particularly intend Gods dividing the red sea before the Israelites is evident by that which follows vers 10. Vers 10. Thou hast broken Rahab in pieces c. That is Egypt see the Note Psal 87.4 as one that is slain that is thou hast broken the Egyptians with a deadly blow destroying them with the waves of the sea as when a man is slain with a sword and with as much ease as a man is slain Vers 12. The North and the South thou hast created them Tabor and Hermon shall rejoyce in thy name As if he had said All parts of the world East West North and South were created by thee and do chearfully serve and praise thee their creatour for Tabor a mountain in the West of Canaan and Hermon in the East are here put for the East and West Vers 14. Iustice and judgement are the habitation of thy throne c. That is Thy throne is seated in the midst of justice and judgement thou dost order all things with most exact justice both by way of protecting and blessing thy people and by way of punishing thine and their enemies Or if we read it as it is in the margin Iustice and judgement are the establishment of thy throne then the meaning is that Gods kingdome on earth is upheld and magnified and made conspicuous in the world by his justice and judgement Mercy and truth shall go before thy face that is they shall be continually with thee and in thy presence see the Note Psal 85.13 Vers 15. Blessed is the people that know the joyfull sound c. That is who though they be in never so great distresse and danger yet they can rejoyce in that God is graciously present amongst them as their God and king and so can quietly rest on his favour and protection for in this expression the Psalmist alludes to the sounding of trumpets that was used amongst the Israelites upon divers occasions in the time of the Law that still as a sign of Gods favourable presence amongst them which who so understood they could not but exceedingly rejoyce therein for which see the Notes Numb 10.2 9 10 and 23.21 Yet withall consequently hereby must needs be implyed the happinesse of those that enjoyed the holy solemn assemblies of Gods people and that understanding the meaning of those sacred signs there used were refreshed with those spirituall joys that were signifyed thereby They shall walk O Lord in the light of thy countenance that is they shall rejoyce in thy favour see the Notes Psal 4.7 and Numb 6.25 26. through thy favour they shall go on prosperously in all their waies Vers 16. In thy Name shall they rejoyce all the day c. That is They shall continually rejoyce in thee or in thy favour and the daily effects thereof or in that they are thy people called by thy name and in thy righteousnesse shall they be exalted that is through thy faithfulnesse or in the confidence of thy faithfulnesse to them their spirits shall be lifted up with joy or they shall be encouraged against all adversities and enemies or through thy faithfulnesse they shall prosper flourish and become eminently great above others Some also understand this of the imputed righteousnesse of Christ to wit that thereby they shall be spiritually and eternally exalted Vers 17. For thou art the glory of their strength c. That is Thou givest them that strength whereby they glory and triumph over their enemies or whereby they become glorious or thou dost make thy self glorious in their strength or the glory of their strength consists in this that thou art their strength and in thy favour our horn shall be exalted see the Notes 1 Sam. 2.1 Vers 18. For the Lord is our defence c. Or as it is in the margin of our Bibles our shield that is our king see the Note Psa 47.9 is of the Lord that is the Lord made him king he did not exalt himself to that dignity which is more plainly expressed in the next words and our king is of the holy one of Israel see the Note Psal 71.22 And all this is meant of David but principally of Christ see the Notes 1 Sam. 16.1 Vers 19. Then c. That is When thou hadst appointed David to be king as was touched in the foregoing verse for the good of thy people thou spakest in vision to thy holy one to wit Gad or Nathan 2 Sam. 7.4 5 c. or rather to Samuel 1 Sam. 16.1 and saidest I have laid help upon one that is mighty that is I have set apart one to be king for the help of my people whom I have furnished with eminent gifts and graces of my spirit and so have made him a mighty man of valour wisedome every way exceeding able for that government and service I have exalted one chosen out of the people that is out of the common sort of people But all this with that which follows is chiefly meant of Christ see the Notes 1 Sam. 16.1 and Deut. 17.15 Vers 20. I have found David my servant c. And so Christ who is also called David Ezek. 34.23 is tearmed Gods chosen servant Isa 42.1 with my holy oyl have I anointed him see the Notes 1 Sam. 16.1 and Psal 45.7 Vers 21. With whom mine hand shall be established c. That is I will be so with him that I will never forsake him mine arm also shall strengthen him that is my full power not mine hand only but mine arm also shall be put forth for his help Vers 22. The enemy shall not exact upon him c. To wit by forcing taxes or tributes from him or otherwise oppressing him in his estate nor the son of wickednesse afflict him that is they shall not prevail over him how bold and desperate soever they be But now as we referre this promise to Christ it must be understood of his triumphing over all the enemies he grappled with see the Note 2 Sam. 7.10 Vers 24. But my faithfulnesse and my mercy shall be with him c. That is He shall be faithfull mercifull which shall be the chief ornaments of his kingdome or rather I will make good my promises to him notwithstanding his infirmities wherein mercy shall be shewed him and in my name shall his horn be exalted that is in the confidence of my help and favour he shall lift up his head with courage or rather by me or to the end my name may be glorified shall his kingdome be advanced and chiefly was this accomplished in the transcendent glory of Christs kingdome but see also the Notes Psal 20.1 and
punisheth them he appears then as an enemy rather then a father and so that may be called his strange work as it is Isa 28.21 but when he doeth them good that is his own proper work and hence say some is this expression Let thy work appear unto thy servants and thy glory unto their children that is Glorify thy self by the greatnesse of thy mercy to them and the great and glorious works thou shalt doe for them And this also may be meant particularly of his carrying them into the land of Canaan Vers 17. And let the beauty of the Lord our God be upon us c. That is his grace savour which is caâ—led here the beauty of the Lord either because the special grace which God affords his people in protecting blessing them c. renders him beautifull amiable in their eyes yea causeth his glory to shine forth in the eyes of all men making it manifest that he is the only true almighty God so did particularly his carrying the Israelites into the land of Canaan which seems to be here desired by Moses or else because Gods favour to his Church and people is their beauty and glory it makes them to be admired and highly esteemed by those that take notice of it whereas if God withdraws himself and shines not favourably upon them they become an obscure and base despised people And establish thou the work of our hands upon us that is direct and make good and prosper in us and to us what we shall undertake by thy spirit direct us to yield obedience in all things and then let thy blessing be upon our endeavours yea the work of our hands establish thou it that is let thy continued ayd and blessing carry on what we undertake even unto the end PSALM XCI Vers 1. HE that dwelleth in the secret place of the most High c. That is He that lyes hid under the protection of the most high God or He that puts his whole confidence in God alone and makes him his only refuge shall abide under the shadow of the Almighty that is he shall dwell quietly in a sure and safe place and needs not fear any danger whatsoever By the secret place of the most High is meant Gods secret preservation which is not discerned by a naturall man and it may allude to a mans being kept close as it were in Gods bosome but see the Note Psal 27.5 And by the shadow of the Almighty is implyed not only safety but also that sweet refreshing of mind they find that can repose themselves upon Gods protection such as men meet with when they come into some shadowy place to cover themselves from the scorching heat of the sun But see also the Notes Ruth 2.12 Judg. 14.9 Psal 17.8 and 57.1 Now this Psalm is probably thought to have been composed by David upon occasion of that pestilence which destroyed such multitudes in the space of three daies 2 Kings 24. see vers 3. and 6. of this Psalm Vers 2. I will say of the Lord c. To wit at all times and in all distresses whatsoever He is my refuge c. that is my sure protectour Now this we may conceive to be spoken in the person of any righteous man so safe-guarded as is above said under the shadow of the Almighty But yet I rather conceive that this the Psalmist inserts concerning himself that by his own example he might encourage others to trust thus in God Vers 3. Surely he shall deliver thee c. This may also be taken either as spoken by the Psalmist to every righteous man that wholly depends upon Gods protection or else as spoken to himself which I the rather approve both because of the dependance of this upon the foregoing verse and because that which follows vers 9. cannot well be otherwise understood Surely he shall deliver thee from the snare of the fowler and from the noysome pestilence that is from the secret contrivances of all enemies bodily or spirituall lying in wait to destroy and from the noysome hurtfull destroying pestilence And so under these two particulars there may be also a promise implyed of deliverance from all dangers and evils whatsoever whether they come from men or from God from all the devices of men and from all desperate sicknesses and sudden destruction But then again many learned Expositours do understand both clauses of the pestilence holding that by the fowler David meant that destroying angel 2 Sam. 24.16 and that the pestilence may well be compared to the snare of the fowler because men are suddenly taken with it when they never think on any such thing as the bird is catched whilst it is skipping about and singing and never thinks of any danger Vers 4. He shall cover thee with his feathers c. See the Note above vers 1 his truth shall be thy shield and buckler that is his faithfulnesse or his promises when thou applyest them to thy self for thy comfort Vers 5. Thou shalt not be afraid for the terrour by night c. That is of no affrightments that use to terrify men and women in the night and then we are subject to most dangers and our terrours are alwaies greatest nor for the arrow that flyeth by day nor for any sudden and unexpected dangers The meaning is that he that trusteth in God shall be secure from all dangers by night and by day from all open and secret dangers not only from all evil that open adversaries can bring upon us but also from the stroke of invisible spirits which cannot be avoided But now many Expositours do understand both these clauses of the pestilence holding that it is called the terrour by night because it is a disease so full of terrour especially in the night and the arrow that flyeth by day because the infection will suddenly spread so far off especially in the heat of the day And so likewise they understand that which is added in the next verse Vers 6. Nor for the pestilence that walketh in darknesse nor for the destruction that wasteth at noon-day The plague is here called the pestilence that walketh in darknesse because even in the dead of the night it spreadeth and passeth from house to house when all people are at rest and stir not abroad and that with great force and strength to destroy yea and some say too because it proceeds from secret unknown causes and so is the more hardly suppressed or cured and it is called also the destruction that wasteth at noon-day because it destroyeth such multitudes of all sorts of people and rageth most when the sun is hottest Vers 8. Only with thine eyes shalt thou behold and see the reward of the wicked That is Thou shalt see this done and thine eyes shall be pleased with the sight or This shall be done thou doing nothing therein but only looking on Vers 9. Because thou hast made the Lord which is my refuge even the
most High thy habitation See the Note Psal 90 1. This may be taken as spoken to the man that trusteth in God whoever he be But those words which is my refuge do rather induce me to think as is before noted vers 3. that the Psalmist here speaks to his own soul Vers 11. For he shall give his angels charge over thee c. Why the devil urged this as a promise made particularly to Christ Matth. 4.6 we may see by that which is noted Gen. 28.12 Vers 13. Thou shalt tread upon the lion and adder c. That is they shall be as so many worms under thy feet But I take it to be a generall promise made to those that shall trust in God as is before expressed to wit that no adverse power of any creature whatsoever whether of beasts men or devils shall be able to hurt them that God would deliver them from their most desperate dangers and dreadfull enemies whether by open violence or secret policies seeking their hurt yea that they should not only be delivered from them but should also vanquish them and subdue them and trample them under their feet Vers 14. Because he hath set his love upon me therefore will I deliver him c. This is spoken in reference to that which went before as if the Lord had said Because by his trusting in me he hath thus manifested that he truly loves me and knows me therefore I will not fail to deliver him For it is clear that here the Lord is brought in engaging himself by promise to him that trusts in him And some conceive that this is added as Gods charge given to his angels whereof mention is made before vers 11. Vers 16. With long life will I satisfy him c. To wit not in this world only see the Note Gen. 25.8 but especially also in the world to come see the Note Psal 21.4 And some conceive that this is particularly promised in reference to the foregoing promises of preservation from the pestilence And shew him my salvation see the Note Psal 50.23 PSALM XCII The Title A Psalm or Song for the sabbath day See the Note on the Title Psal 30. Vers 1. It is a good thing to give thanks unto the Lord c. To wit especially on the sabbath this being one of the chief holy services of that day Vers 2. To shew forth thy loving kindnesse in the morning and thy faithfulnesse every night That is To praise thee night and day even continually without ceasing Yet these words may also have respect to the set times that were appointed in those daies for the service of God Vers 3. Vpon the harp with a solemn sound It is in the Hebrew Higgaion for which see the Note Psal 9.16 Vers 4. For thou Lord hast made me glad through thy work c. To wit in that by thy works thou dost clearly discover all thy glorious excellencies and especially thy fatherly providence over thy poor children And this may be meant both of the work of creation for the remembrance whereof the sabbath was instituted when on the seventh day God rested from all the work that he had made Gen. 2.2 and likewise of Gods works of providence towards his Church and people Vers 5. O Lord how great are thy works c. That is how wonderfull and unsearchable It may be meant of Gods works both of creation and providence in generall But I conceive that this is prefixed particularly with respect to that which follows concerning the flourishing of the wicked for a time that they may be destroyed for ever and the misery of the righteous for a while followed with great prosperity and glory And thy thoughts are very deep that is incomprehensible see the Note Psal 36.6 Vers 6. A brutish man knoweth not neither doth a fool understand this To wit this which was said before concerning the greatnesse and unsearchablenesse of Gods works and counsels and of the delight which may be taken therein vers 4 or else rather this which followeth vers 7. Vers 7. When the wicked spring as the grasse and when all the workers of iniquity do flourish it is that they shall be destroyed for ever That is As the grasse the faster it grows the more it flourisheth the sooner it is cut down so the more the wicked prosper the nearer they are to their ruine But then in this their condition is worse because they shall never spring again as the grasse doth but shall be destroyed for ever See also the Note Psal 37.2 Vers 8. But thou Lord art most high for evermore This is added to imply that though wicked men might flourish for a time seem to carry all before them yet these things came not by chance but were ordered justly wisely though in waies which are far above our reach for all this may be clearly inferred from this that the Lord is most high for evermore that because being such he sees all orders all that is done in the world being the supreme judge not subject to change as all things here below are he must needs be constantly alwaies alike an enemy to the wicked and sure therefore to repay them according to their ways neither is it any wonder though he deferres a while the punishment of the wicked here in this world seeing he hath eternity before him wherein to doe it hereafter nor that we cannot understand how all things tend to these holy ends seeing his waies are farre above our waies yea farre above our understanding Vers 9. For lo thine enemies O Lord for lo thine enemies shall perish c. The Psalmist repeats this again and again to imply that so it shall certainly be and for the greater assurance of this he also speaks of it as of a thing which men might behold even done already Vers 10. But my horn shalt thou exalt like the horn of an Vnicorn c. A beast which cannot be subdued and taken see Job 39.9 10. And therefore most Expositours conceive that this was spoken of the great glory and invincible power of Davids kingdome see the Note Deut. 33.17 1 Sam. 2.1 10. Numb 23.22 and Psal 75.10 I shall be anointed with fresh oyl that is I shall be cheared with Gods favour endued with the graces of Gods spirit and shall abound with all outward blessings see the Notes Psal 23.5 and 45.7 And it is like it was spoken with reference to Davids being anointed king Vers 11. Mine eye also shall see my desire on mine enemies c. As if he should have said They shall be certainly and soon destroyed But see also the Notes Job 22.19 Psal 22.17 and 37.34 and 91.8 Vers 12. The righteous shall flourish like the palm-tree c. To wit whereas the wicked shall be as the grass as was said before v. 7. And I conceive that the righteous are compared to this tree because it is always green flourishing lives very
great depth of misery which makes my present misery far the more grievous And doubtlesse this is spoken with reference to that glorious estate whereto God had raised the Israelites in the daies of David and Solomon compared with the sad condition they were then in being captives in Babylon according to that Lam. 1.1 How doth the city sit solitary that was full of people how is she become as a widow she that was great among the nations and princesse among the provinces how is she become tributary But see also the Note Job 30.22 Vers 11. My daies are like a shadow that declineth That is They passe apace away and are almost at an end it fares with me as with the shadows when the sun is going downward ready to set which do then decline apace are stretched forth longer longer so that every moment there may be a change discerned in them which cannot be at noon-day Now this he speaks in regard not of old age but of the miseries the people endured in their bondage in Babylon which brought many of the strongest of them to their end so that as the evening shadows are then nearest to an end when they are longest so were many of Gods people nearest to their end when in the eye of reason they seemed likeliest to live long And this the Psalmist speaks as in the name of all Gods people in Babylon Vers 12. But thou O Lord shalt endure for ever c. To wit without any change and consequently thou art the same still in power and therefore alwaies able to help thy people and thou art stedfast and unchangeable in thy goodnesse and mercy and truth and wilt not therefore fail to perform the covenant and promise whereby thou hast engaged thy self to them as that thou wilt be their God and dwell amongst them for ever c and thy remembrance unto all generations that is thy Name according to that Hos 12.5 the Lord is his memoriall and that Exod. 3.15 the God of Abraham c. this is my Name for ever and this is my memoriall unto all generations or thy fame and renown by reason of thy great works shall be for ever or thy word thy promises thy covenant and whatsoever thou hast reveâ—led to thy Church concerning thy self whereby they know thee and are still kept in remembrance of thee shall continue to them unto all generations thou hast covenanted with them that thou wilt for ever dwell amongst them and this thou that art a faithfull and unchangeable God wilt surely make good unto them Vers 13. Thou shalt arise and have mercy upon Zion c. See the Note Psal 68 â—â— for the time to favour her yea the set time is come that is the time when thou hast expresly promised to bring back thy people out of Babylon to wit after seventy years of their captivity here is now nigh at hand yea it is in a manner come already see the Note 2 Chron. 36.21 Vers 14. For thy servants take pleasure in her stones and favour the dust thereof That is Thy faithfull people do still love and delight in thy Zion though now it be nothing but heaps of stones and rubbish more then they do in all the stately palaces of Babylon and that both as remembring what it hath been and not doubting but that God according to his promise will build it up again it pities them to see her lye in the dust and they long to see her reared up again Vers 15. So the heathen shall fear the Name of the Lord and all the kings of the earth thy glory That is When the heathen and their kings shall see how miraculously thou hast delivered thy people out of Babylon and hast carried on the building again of thy Zion they shall fear and serve thee at least they shall tremble at this discovery of thy might and majesty which agrees with that Psal 126.2 Then said they among the heathen The Lord hath done great things for them and was partly accomplished in the confessions which Cyrus and Darius made of the true God But yet because this redemption and reedification of Sion was not perfected till Christs coming therefore these words may be also understood of the calling of the Gentiles which followed thereupon and so may likewise the following verses Vers 17. He will regard the prayer of the destitute That is the poor captives in Babylon Vers 18. This shall be written for the generation to come c. That is for all succeeding generations both before and after Christ and the people which shall be created shall praise the Lord that is the people which shall hereafter be born Yet this may be meant particularly either 1. of the Jews that were delivered out of Babylon whose restitution to their own land might well be tearmed a new creation because being scattered as they were amongst the heathens they were as dead men there in regard of any hope of being brought back to their own kingdome see Isa 26.19 or 2. of the Gentiles which should be effectually called by the preaching of the Gospel whose conversion might well be looked upon as a new creation see Eph. 2.10 Vers 19. For he hath looked down from the height of his Sanctuary c. That is from his high and holy place as heaven is called Isa 57.15 Vers 20. To hear the groaning of the prisoner c. This may be meant both of those that are set free by Christ from their spirituall bondage and of the captives in Babylon for which see the Note Psal 79.11 Vers 22. When the people are gathered together c. That is When the nations are gathered together into one Church with the Jews under their head the promised Messiah see Gen. 49.10 or When the people shall meet together to worship God as it is expressed in the next clause and the kingdomes to serve the Lord. Vers 23. He weakned my strength in the way he shortened my daies I see not but that this may be the same complaint here again repeated which we had before ver 11. for which see the Note there to wit that God had wondrously weakned them in the course of their lives so this word way is taken for the way of mans life Psal 2.12 by reason of their hard bondage in the land of Babylon and so had by that means cut short many of their daies But yet indeed the best Expositours do for the most part understand this of Gods weakning them cutting them off in the way of their expectation either of their promised deliverance out of Babylon oâ— of that great work of their redemption by the promised Messiah So that the meaning of their complaint must be taken as if they had said thus Lord thou hast promised to bring us back into our own land how is it that many of us are cut short in the way from enjoying the benefit of this our return Or with reference to the promised Messiah
dungeons see the Note Psal 88.7 being bound in affliction and iron that is with iron fetters or chains which did sorely afflict them Psal 105.18 or being bound not only with iron chains but also with the cords of penury and all manner of afflictions out of which they can no more free themselves then they can shake off their fetters see Job 36.8 Vers 11. Because they rebelled against the words of the Lord and contemned the counsell of the most High That is either the word written or at least the law of nature written in all mens hearts see the Note above vers 6. Vers 12. Therefore he brought down their heart with labour c. That is he humbled their proud hearts with sore afflictions hard bondage see the Note Psal 90.10 they fell down that is before their enemies and so became captives or they fell into thraldome or lay in great distresse or they were dejected in spirit and there was none to help that is to comfort or deliver them Vers 17. Fools because of their transgression and because of their iniquities are afflicted To wit with sicknesse as is clear in the following verses And this is the third instance here given of Gods miraculous deliverances of men Vers 23. They that go down to the sea in ships c. The ground of this expression is either because the banks of the sea are higher then the waters that beat upon them or because of the low land which is by the sea side whether men must goe down from the higher parts of the land when they intend to go to sea that do business in great waters to wit either merchants that trade by sea Rev. 18.17 or rather marriners fishermen And this is the fourth last instance of Gods miraculous deliverances of men Vers 24. These see the works of the Lord his wonders in the deep Though the sea be full of wonders yet this is doubtlesse principally meant of those wonders related in the following verse to wit how suddenly God raiseth tempests of incredible violence what mighty mountains of waters there will be then raised in the sea and how calm the Lord makes all as suddenly again Vers 27. They reel to fro c. To wit through the swimming of their heads which is indeed usuall with men that are sea-sick in a storm or rather the rolling of the ships this way that their being driven about sometimes one way sometimes another according as the winds blow the sea-men having no power to order their ships and are at their wits end that is their art and skill fails them and they know not what course to take Vers 32. Let them exalt him also in the congregation of the people praise him in the assembly of the elders That is in the most publick assemblies as those usually are where the magistrates meet But withall the elders may be particularly mentioned not only because such wise men were best able to judge of these wonderfull works of God but also because there was most need that the rulers of the people should learn to stand in awe of the mighty power of God Vers 33. He turneth rivers into a wildernesse c. In the following verses the Psalmist sets forth the providence of God by shewing the strange and unexpected changes which he often makes in the world as first here his making fruitfull places barren and barren places exceeding fruitfull Vers 34. A fruitfull land into barrennesse c. In the Hebrew it is into saltnesse for which see the Notes Deut. 29.23 and Judg. 9.45 Vers 36. And there he maketh the hungry to dwell c. To wit either because those that were very poorly provided for there before in a manner famished do after this live there very comfortably in great abundance or else because poor people being forced from their native countries by war oppression or penury do remove thither invited by the fruitfulness of the place that they may prepare a city for habitation Vers 38. He blesseth them also so that they are multiplyed greatly c. This is the second great change here mentioned which God often makes in the world to wit that he mightily encreaseth advanceth the inhabitants of cities kingdomes then diminisheth brings them low again As for the next clause suffereth not their cattel to decrease the contrary is thereby implied to wit that he doth exceedingly encrease them Vers 40. He poureth contempt upon princes causeth them to wander in the wildernesse c. See the Notes Job 12.21 24. And this is the third great change which God often makes in the world to wit that he pulls down those that are on high and raiseth those that are in a low condition Vers 41. Yet setteth he the poor on high from affliction and maketh him families like a flock That is exceeding numerous It may also imply that God would guide and protect them as a shepheard doth his flock as in opposition to that which was before said of princes that he causeth them to wander in the wildernesse c. Vers 42. The righteous shall see it and rejoyce c. As seeing hereby that it shall be well with them see the Note Job 22.19 and all iniquity shall stop her mouth see the Notes Job 5.16 and Psal 63.11 PSALM CVIII Vers 1. O God my heart is fixed c. The seven first verses of this Psalm we had before almost word for word Psalm 57.7 c. and the rest of this Psalm we had before Psal 60.5 for which therefore see the Notes in both those Psalms PSALM CIX Vers 1. HOld not thy peace O God of my praise Many of our best Expositours take the word praise actively as if he had said O God whom I desire alwaies to praise or O God who hast alwaies given me occasion to praise thy name appear in my defence and be the same to me still that thou hast alwaies hitherto been that I may praise thy name But others take it passively as if he had said O Lord thou art he in whom only I glory accounting it my greatest praise that I am thy servant and have an interest in thee and in whom alone all my praise doth consist because thou upholdest me in my just cause whilst others cry out against me as a perfidious wicked man I beseech thee appear still in my defence And indeed this last I conceive the most probable and that because this seems to be prefixed as by way of opposition to that which follows in the next verse for the mouth of the wicked and the mouth of the deceitfull are opened against me as if he had said Because wicked men do slander me I appeal to thee for my justification as the witnesse and patron of mine innocency and therefore whilst they cry out against me with full mouth as a pestilent enemy to the state be not thou silent on whom I wholly depend
As for the following clause rule thou in the midst of thine enemies the meaning is that Christ should rule as King even where the power of his enemies was greatest and maugre all their malice and rage against him and that not only by subduing and destroying his enemies at his pleasure but also by gathering a people to himself and governing them by his word and spirit which is more clearly expressed in the following verses Vers 3. Thy people shall be willing in the day of thy power c. That is when thou shalt goe forth as a mighty king to conquer and subdue the world and shalt make thy Gospel to work mightily upon the consciences of those that hear it then shall thine elect people with all readinesse and willingnesse submit to thee follow and obey thee As for the following words in the beauties of holinesse from the womb of the morning thou hast the dew of thy youth which is acknowledged by all Expositours to be one of the hardest passages in all the Psalms for the understanding thereof we must know First that by the beauties of holinesse may be meant 1. Gods holy Temple or in allusion thereto the holy assemblies of Gods people for which see the Notes 1 Chron. 16.29 Psal 27.4 and 29.2 and then the meaning is this that in the day of Christs power his people should willingly gather themselves together to worship him in his Temple or in the place of the holy assemblies or 2. the amiablenesse that is in the holy wayes of Christianity and then this may be added as the cause of the peoples coming in so willingly to the service of Christ or 3. which I like the best that glorious holinesse wherewith all true Christians are adorned and then this clause is added to set forth the glory of that people that should so willingly come in and submit themselves to Christ namely that they should come in to him in the beauties of holinesse that is adorned with all the holy graces of Gods spirit as souldiers that for the honour of their Generall do goe forth to serve him in their bravest attire or as the Priests in the Law did wait upon God in their holy garments beautifull and glorious the holinesse of the Church being that which indeed makes her beautifull as Tirzah and comely as Ierusalem Cant. 6.4 Secondly those words from the womb of the morning may be read as it is in the margin of our Bibles more then the womb of the morning and then they must needs be referred to the foregoing words as making known that the beauties of holinesse wherewith the people of Christ should be adorned should be more then are the beauties of the morning where it first breaks forth But now if we read this clause as it is in our Bibles from the womb of the morning then may these words be referred either to the foregoing words in the beauties of holinesse and so that which is hereby intended is this that from the first shining forth of Christ upon his people in the preaching of the Gospel and Christ is indeed called the bright morning star Revel 22.16 and the day-spring from on high Luk. 2.78 or from the first forming of Christ in their hearts they should with much willingnesse present themselves before Christ in his service being adorned gloriously with the graces of his spirit as with clothing of wrought gold and raiment of needle-work or else it may rather be referred to the following words from the womb of the morning thou hast the dew of thy youth for many learned men conceive that the Colon or middle point that is in our Bibles betwixt these two clauses is only a distinction for convenient reading not a disjunction of the sense and then the meaning of the words is clearly this that look as the dew is born out of the womb of the cool morning-aire so distilleth down insensibly with innumerable drops upon the earth and indeed the like figurative expressions we find elsewhere as Job 38.28 29. Hath the rain a father or who hath begotten the drops of the dew out of whose womb came the ice the hoary frost of heaven who hath gendered it so from the first breaking forth of the sun of righteousnesse in the morning-light of the Gospel an heavenly offspring shall be suddenly born unto Christ begotten by the word and spirit in innumerable multitudes as are the crystall drops of the dew which in a morning cover the earth They are the children that are begotten unto Christ that are here called his youth because they are made new creatures and are as new-born babes 1 Pet. 2.2 and they are compared to the dew thou hast the dew of thy youth that is thy young and new-born people are as the dew because there should be an innumerable company of them and because they should be suddenly brought forth by a heavenly calling upon the first preaching of the Gospel as the dew that distils down from heaven upon earth And indeed this explication is very sutable to other places of Scripture where the like expressions are used as Isa 54.1 and 66.8 9 but especially that Mich. 5.7 And the remnant of Iacob shall be in the midst of many people as a dew from the Lord as the showres upon the grasse that tarrieth not for man nor waiteth for the sons of men Vers 4. The Lord hath sworn and will not repent Thou art a priest for ever after the order of Melchizedek The chief thing intended in these words is that whereas there should certainly be an end of Aarons priesthood as if the Lord had repented of the honour he had conferred upon that family it should not be so with Christ for his priesthood should be an eternall and unchangeable priesthood But see also the Notes Gen. 14.18 Vers 5. The Lord at thy right hand shall strike through kings in the day of his wrath Here the Psalmist sets forth the victories of Christ as in reference to that which was said before vers 1. to wit that God would make his enemies his footstool The Lord at thy right hand see the Note Psal 16.8 shall strike through kings in the day of his wrath that is though he may forbear them a while yet there will a day come when his wrath will break forth against his mightiest enemies and he will utterly destroy them And indeed though some under this word kings include Christs spirituall enemies as Satan the Prince of this world Joh. 16.11 and sin which reigneth as a king over carnall men Rom. 6.12 and death which is called the king of terrours Job 18.14 yet it is chiefly meant of the mighty men of this world The greatest question is of whom and to whom those words are spoken The Lord at thy right hand c. And for this we must know that they may be understood 1. as spoken to God the Father concerning Christ as if it had been said O God the Father of
not able to give full contentment to a mans mind or support to his heart at least in all conditions afflictions But thy commandement is exceeding broad to wit in that 1. it comprehends infinite incomprehensible treasures of wisedome knowledge nothing pertaining to holinesse or happinesse is wanting in it nothing requisite for the direction of all men in all conditions neither is it possible to expresse the innumerable benefits which it yields to those that enjoy it and 2. it is to be an eternall rule of truth righteousnesse unto the Church according to that Matth. 24.35 Heaven earth shall passe away but my words shall not passe away when all earthly things shall fail men the word shall still be a sure counsellor and comforter to them it shall support them in all afflictions even unto death and the comforts thereof shall abide with them for ever Vers 98. Thou through thy commandements hast made me wiser then mine enemies c. To wit not only because thereby he became wise unto salvation which is the only true wisedome far above the worldly wisedome of his enemies but also because this wisedome of walking in Gods waies was more prevalent to preserve him then the craft policy of his enemies was to insnare destroy him And observable it is that the great politicians in Sauls Court that were advanced to high places for their great wisedome subtilty were of the chief of those enemies of whom David here professeth that he excelled them in wisedome For they are ever with me that is thy commandements are rooted in my heart I do alwaies think meditate on them make them my Rule in all things Vers 99. I have more understanding then all my teachers Through Gods abundant grace the faithfull do many times outstrip their godly teachers in knowledge piety Yet because David spake not this by way of boasting but to set forth the great benefit of being taught out of Gods word it is not improbably thought by some Expositours either that David spake this of those that had instructed him in humane learning meaning that from the word of God he had learnt wisdome farre excelling that which they had taught him or else of those that were publick teachers in the Church but yet were in those corrupt daies of Saul carried away as well as others with the common iniquity of the times and haply in their very teaching complyed with the humours of Saul his princes and courtiers Vers 104. I hate every false way That is every way of errour sin for these are called false waies both because they are not agreeable to the word of truth and likewise because they will surely deceive those that expect any good from them Vers 108. Accept I beseech thee the free-will-offerings of my mouth c. That is say some Expositours the vows and promises before mentioned that he would keep Gods laws such as that vers 106. I have sworn I will perform it that I will keep thy righteous judgements But it is rather meant of his prayers praises the Psalms which he composed sung to the praise of God which are tearmed the calves of our lips Hos 14.2 see the Notes also Psal 50.14 15. And it may well be that in this request he had respect unto his exile desiring that seeing in that regard he could not offer any other sacrifices God would therefore accept of these free-will-offerings of his mouth Vers 109. My soul is continually in my hand That is My life is continually in danger The expression seems to be taken from the condition of souldiers in battel who may well be said to have their soul in their hands because they are in such continuall danger that unlesse they secure themselves by a strong hand they are but dead men But see the Notes Judg. 12.3 Job 13.14 Vers 111. Thy testimonies have I taken as an heritage for ever To wit as chusing esteeming them above all things whatsoever See the Note Deut. 33.4 Vers 113. I hate vain thoughts c. That is I hate not only the doing but even the very thinking of evil though I cannot wholy keep such thoughts out of my mind yet I hate resist them But because the following clause but thy law do I love is added as in opposition to this therefore the most of Expositours do particularly understand this of all humane inventions wherewith men merely out of their own carnal reason might think to serve please God or might flatter themselves in any way not truly agreeable to Gods word and that these they are which David here professeth were hatefull to him that because he only made the law of God the rule of his life Vers 116. Vphold me according to thy word that I may live c. That is Uphold preserve me alive maugre the rage of mine enemies or uphold me in faith and piety comfort that so my soul may still be quickned with the grace cheared with the comforts of thy spirit And to the same purpose is the following verse Hold thou me up and I shall be safe c. Vers 118. Thou hast troden down all them that erre from thy statutes c. To wit though they were never so high did never so proudly exalt themselves against thee for their deceit is falsehood that is either 1. the shews of piety wherewith such men deceived the world are false and counterfeit or rather 2. there is nothing but falsehood in their fraudulent practises wherewith they seek to ruine Gods faithfull servants which must needs therefore make them hatefull to God who is a God of truth herein David might have respect to the false slanders which his enemies raised against him or 3. all the subtle devices wherewith they seek to prevail against the faithfull do usually fail them and come to nothing themselves being often taken in the snares which they layd for others or 4. which most Interpreters do pitch upon the imaginations carnall confidences wherewith they flatter themselves to the deceiving of their own souls either concerning any good they expect in their waies of wickednesse or concerning their hopes of securing themselves escaping the judgements of God prove alwaies in the conclusion lying vanities However the Psalmists drift here in adding this concerning the dreadfull end of wicked men is to imply that for this partly he was the more carefull not to doe as they did but to study Gods law that he might walk in his waies trust in his goodnesse as is more evident in the following verse Vers 119. Thou puttest away all the wicked of the earth like drosse c. That is Though wicked men live a while mingled amongst thy faithfull people as drosse is with gold silver yet at last thou art wont to take them away even the greatest as well as the meanest as drossy worthlesse things that so thy Church may be the
marvell though they care not what mischief they doe me Vers 151. Thou art near O Lord c. That is As mine enemies are near to mischief me so thou art near to help me to destroy mine enemies all thy commandements are truth to wit the commandements together with the promises threatnings annexed as if he should have said therefore I know thou art near unto me Vers 152. Concerning thy testimonies I have known of old c. That is from my tender years or from the first time that I began to study them or I have known by experience of old even in all foregoing ages that thou hast founded them for ever that is that thou hast ordained them to stand firm for ever see the Notes Psal 111.7 8. Vers 155. Salvation is far from the wicked for they seek not thy precepts That is so far they are from keeping them that they do not so much as desire to know them nor endeavour to keep them therefore I know that thou wilt not take part with my wicked enemies against me but wilt protect me from their rage or seeing salvation is far from them that seek not thy precepts therefore teach me thy law that I may not be in this danger Vers 159. Consider how I love thy precepts This may have particular reference to those words in the foregoing verse I beheld the transgressours was grieved because they kept not thy word as if from hence he would desire God to take notice how unfeignedly he loved Gods precepts Vers 160. Thy word is true from the beginning c. That is from the beginning of the world or ever since thou didst make known thy word to thy people it alwaies was unquestionably true And then that it should alwaies continue so to be is affirmed in the next clause and every one of thy righteous judgements endureth for ever for which see the Notes above vers 89. 142. Psal 111.7 8. Vers 161. Princes have persecuted me without a cause c. To wit such as by their power were able to crush him therefore are usually most feared such as by their place should have been rather a refuge to him to be injured by such men can least endure but my heart standeth in awe of thy word to wit in that I am afraid to doe any thing contrary to thy law for fear of these my persecutours in that I dare not take liberty to doe evil to them as they doe to me Vers 162. I rejoyce at thy word as one that findeth great spoil The ground of this expression is because the joy of such men is indeed alwaies exceeding great that having been a while before in danger of losing their own lives are suddenly not only advanced in their spirits with the honour of a glorious victory but also greatly enriched with the spoils of their enemies And the sitter this expression was for David because he had been a great warriour and because besides he had found the word very advantageous to him in his spirituall warfare Vers 163. I hate abhorre lying c. That is all false speaking hypocrisy yea every false way contrary to the word of God see the Note above vers 29 hence is the next clause opposed thereto but thy law do I love Vers 165. Great peace have they which love thy law c. That is All things shall goe prosperously with them nothing shall offend them that is nothing shall hurt them Or thus Great peace have they which love thy law that is they shall enjoy great quiet of mind peace of conscience as knowing the filial affection which they bear to thy word and being thereby assured of thy love and favour to them nothing shall offend them that is nothing shall trouble or disquiet them This last clause is in the Originall they shall have no stumbling-blocks so the meaning may be that those things which prove stumbling-blocks to others to make them fall into sin shall not by reason of the great respect which they bear to Gods law prove so unto them But then this must be understood of such a stumbling falling as ends in a finall apostacy for otherwise the best may fall into sin Vers 168. I have kept thy precepts thy testimonies for all my waies are before thee This he addeth either 1. by way of calling God to witnesse concerning the truth of that which he had said or 2. as a reason why he was so carefull to keep Gods precepts or 3. to set forth his sincerity in keeping Gods commandements to wit that he did it not that he might approve himself to the eye of man but that he might approve himself to God Vers 172. My tongue shall speak of thy word c. That is I shall not only sing forth thy praise but I shall also speak of thy word to the edification of others for all thy commandements are righteousnesse that is they are most righteous even the only perfect rule of righteousnesse consequently fit to be observed of all men the only means of reforming the unrighteousnesse of men from hence also he would imply that therefore he would teach others therein or that therefore he would extoll them declare to others how righteous they were or they are exceeding faithfull therefore I will declare the faithfulnesse of thy word and teach others to trust in it Vers 173. Let thine hand help me c. To wit in my seeking to know keep thy precepts or by delivering me out of my dangers and miseries or out of the hands of my enemies Vers 175. Let my soul live c. See the Note above ver 116 it shall praise thee to wit all my days let thy judgements help me that is by thy judgements executed upon mine enemies help me out of my troubles dangers But because in this Psalm by Gods judgements Gods laws are usually meant the meaning of this clause may be this Let thy judgements help me that is Let thy promises made to me in thy word be accomplished for my help or Let my integrity and sincere endeavour to keep thy judgements be for my help or lastly Let thy word help me in the praising of thy great name for that indeed went immediately before this clause Let my soul live and it shall praise thee and let thy judgements help me Vers 176. I have gone astray like a lost sheep c. To wit in regard of his wandring up down from one place to another in the time of his exile when he was shut out as it were from the Church the sheep-fold of Gods people or in regard of his going astray through infirmity from the ways of Gods commandements whereupon he desires the Lord his shepheard to seek him out bring him home again into the right way whenever he should thus goe astray seek thy servant and the reason he gives in the next
abroad all the world over whereto the prophets also seem to allude where they call Christ the branch as Zach. 6.12 and Isa 11.1 a rod out of the stem of Iesse and a branch out of his roots And to the same purpose is the following clause I have ordained a lamp for mine anointed that is that there shall be still one of his posterity in whom the glory of his kingdome shall live and shine forth see the Note 1 Kings 11.39 Which yet was chiefly accomplished in Christ in whom this kingdome did indeed shine forth most gloriously even unto the ends of the earth But see the Note also 2 Sam. 21.17 Vers 18. His enemies will I cloth with shame c. See the Note Job 8.22 but upon himself shall his crown flourish that is upon his own head the heads of his posterity even unto Christ in whom his kingdome shall flourish unto all eternity PSALM CXXXIII Vers 1. BEhold how good and how pleasant it is for brethren to dwell together in unity That which is said most probably by Expositours concerning the occasion of penning this Psalm is either that it was purposely provided to be sung by the Israelites at those three solemn feasts when all the males were to come up to worship God together at Jerusalem or else that it was composed upon occasion of that pacification that was made amongst the Israelites either after the suppressing of Absaloms rebellion or rather when after many years civill wars that had been in the land between David the house of Saul all the tribes did at last joyntly submit to David and so lived peaceably together as brethren under his government whereupon as from the experience they now had how much better it was with them when they lived thus comfortably together in unity and peace then when before they were continually seeking to destroy one another he commends unto them brotherly love concord Behold how good how pleasant it is c. Vers 2. It is like the precious ointment upon the head that ran down upon the beard even Aarons beard that went down to the skirts of his garments That is It must needs yield as much refreshing content and delight both to God man especially to those that live thus as brethren together as that precious ointment did that was alwaies poured forth upon the head of Aaron and his successours when they were consecrated to the high priests office nor only to the high priest himself but also to all that were about him to whom the fragrant smell thereof did spread And the rather doth he compare the unity of brethren to this holy ointment which was peculiarly designed to that religious service of consecrating the high priest because he desired hereby to intimate first that the brotherly concord which he chiefly intended was when they joyned together with one consent in a way of religion to wit in the pure worship of God being all of them indued with the sweet smelling graces of Gods holy spirit 2. that this brotherly concord is an effect of that spirit of grace peace which being plentifully poured forth upon Christ the head of the Church runs down upon all the members of his body and is the bond of their spirituall union Vers 3. As the dew of Hermon c. As by the similitude in the foregoing verse David shewed how pleasant it is for brethren to dwell together in unity so by this here he shews how good it is that is how profitable As the dew of Hermon and as the dew that descended upon the mountains of Zion that is as the dew that falls from heaven upon such a fat fruitfull soil as is that of mount Hermon and the mountains near about Zion or Jerusalem doth cause these places to yield great encrease profit so doth brotherly love through Gods blessing bring all variety of outward plenty with it to those that do sincerely practise it besides that it doth also make men fruitfull in good works both towards God towards man For there that is where brethren do thus dwell together in unity the Lord commanded the blessing that is he poureth forth upon such men all variety of blessings see the Notes Psal 42.8 44.4 68.28 71.3 even life for evermore that is not only a long prosperous life here but also life eternall in heaven whereof therefore brotherly love is made an unquestionable sign 1 Joh. 3.14 We know that we have passed from death unto life because we love the brethren Yet some understand that by life for evermore here is meant that God would give a happy life to all that should so agree together throughout all generations PSALM CXXXIV Vers 1. BEhold blesse ye the Lord all ye servants of the Lord c. That is all ye Priests Levites as appears by the following words which by night stand in the house of the Lord for though some devout men women of the people were sometimes wont to wait upon Gods service in the Temple even by night as is noted of Anna Luk. 2.37 that she departed not from the temple but served God with fastings prayers night day yet here the Psalmist seems to speak of such as by their office place were constantly to give attendance upon the service of God in the Temple by night as well as by day as the word stand doth here import And that this was the constant charge of the Priests Levites as in their courses they waited in the Temple is evident Levit. 8.35 1 Sam. 3.3 in many other places as a kings guard are wont to watch by night in his Court so did they keep their watches in the Sanctuary However the aim and scope of this exhortation to these Priests Levites is all one as if he had said Think it not enough that you watch by night in the Temple or that you perform there the outward ceremonial service but see that you give God that spirituall service of praising his name which he chiefly requires See also the following Note Vers 3. The Lord that made heaven earth blesse thee out of Zion That is say some Expositours every one of you Priests Levites that doe carefully perform your duty as I have said in praising the Lord. But now others conceive that this is here added as the substance of that prayer wherewith the Psalmist desires that the Priests would blesse the people when they lifted up their hands in the Sanctuary as was said in the foregoing verse Yea some also hold that this Psalm is written dialogue-wise and that accordingly the two first verses must be taken as spoken by the people to the Priests Levites then this as the answer of the Priests Levites to them or else that the two first verses contain the words of David to the Priests Levites then this their answer to David their king See the Note Psal 118.26 As
called scorners see in the Notes chap. 1.22 Psal 1.1 It may be here more particularly meant of those that being in great prosperity do scoffe at the poor And what is meant by Gods scorning them see in the Notes chap. 1.26 Psal 2.4 to wit that God shall pull them down from their great prosperity see Jam. 4.6 But he giveth grace unto the lowly that is favour amongst men yea all good blessings but especially the graces of his spirit Vers 35. The wise shall inherit glory c. That is They shall have it as due to them continue in it both here being honoured both of God man and hereafter eternally in heaven but shame shall be the promotion of fools that is that shall be all the promotion they shall have or if they be at any time promoted it shall turn to their greater shame CHAP. IV. Vers 1. HEar ye children the instruction of a father See the Notes chap. 1.8 and Psal 34.11 Vers 3. For I was my fathers son c. As if he should have said his darling son tender only beloved in the sight of my mother see the Note 1 Chron. 3.5 And by tender here is meant both that he was a young child of tender years so weak in knowledge also that he was accordingly tenderly regarded daintily tenderly brought up by his mother Now Solomon intending to shew how his father taught him he premiseth 1. that concerning his parents dear affection to him both to imply how necessary instruction is in the waies of wisdome in that his parents though very fond of him would not neglect that but rather were therefore the more carefull to teach him and likewise to hint to those to whom he now speaks that it was out of the same fatherly love that moved David to instruct him that he now pressed these things upon them and 2. that concerning his own tender years thereby to presse the youngest to learn from his example who had gotten so much by it Vers 4. He taught me also c. To wit my father David who was a great prophet and a man after Gods own heart he taught me the same things that I teach you therefore my words ought to be received with the more attention and ready obedience neither can you reject me without rejecting him too and said Let thine heart retain my words keep my commandements and live see the Notes chap. 3.1 2. Now both these all the following words to the end of the 9. verse may most probably be taken as the words of David to Solomon recited here by him Vers 6. Forsake her not and she shall preserve thee c. See the Note chap. 2.11 Ver. 7. Get wisdome with all thy getting get understanding That is even with the expence of all that thou hast gotten or with all the care and diligence which thou canst use for the getting of any thing be sure to get that whatever thou goest without Vers 8. Exalt her c. To wit by loving her and making precious account of her seeking her with all possible diligence preferring her before all things whatsoever and she shall promote thee that is advance thee to great dignities and make thee to be highly honoured both by God and man and indeed the wisedome of Solomon it was that made him so renowned and that confirmed the crown of Israel upon him Vers 10. Hear O my son c. Here Solomon returns again to his own exhortation see the Note above vers 4. Vers 11. I have led thee in right paths That is in waies of righteousnesse agreeable to the straight rule of Gods law yet others by right paths understand plain and even waies wherein there is no danger of stumbling according to that which followeth Vers 12. When thou goest c. To wit say some Expositours in the way of wisdome thy steps shall not be streightned that is though those waies may seem at first very irksome difficult yet by degrees they shall become pleasing and no way troublesome to thee But I rather take it thus When thou goest about thy businesses affairs thou shalt not be brought into any streights not knowing which way to turn thy self see the Notes 2 Sam. 22.37 Job 18.7 And when thou runnest thou shalt not stumble that is though thou makest never so much haste in any thing thou undertakest thou shalt not miscarry therein But see the Note chap. 3.23 Vers 13. Take fast hold of instruction c. That is Be sure to persevere in the waies wherein I have instructed thee let her not goe keep her to wit wisdome see the Note chap. 3.1 for she is thy life that is the guide of thy life or the means of life to thee see the Notes chap. 3.2 and Psal 91.16 Vers 14. Enter not into the path of the wicked c. See the Note chap. 1.15 goe not in the way of evil men that is if thou hast been tempted into any of their waies yet at least goe not on therein Vers 15. Avoid it passe not by it c. That is Keep aloof come not nigh it for fear of being tempted into it turn from it passe away to wit with all the speed you can lest you be indangered thereby Vers 16. For they sleep not except they have done mischief c. Some conceive that Solomon doth here set forth the time when wicked men play their lewd pranks namely that before they sleep in the dark of the night they goe forth to accomplish their mischievous devices then not till then they betake themselves to their rest But the words are clearly an expression of their eagernesse to do evil namely that they cannot sleep in their beds for plotting contriving how to doe evil and that hence it is that they many times rise so early to bring about their wicked projects which is yet clearer in the following clause their sleep is taken away unlesse they cause some to fall to wit into the snares they have laid for them or into the mischief they have plotted against their persons or estates or into the sins to which they have tempted them Vers 17. For they eat the bread of wickednesse and drink the wine of violence That is Wickednesse violence are as meat drink to them see the Note also Job 15.16 or rather They live by wickednesse and violence the meat they eat the wine they drink is gotten that way Vers 18. But the path of the just is as the shining light that shineth more more unto the perfect day That is As the morning light doth by little little shine brighter brighter unto noon so the righteous though at first they have their light much darkened with thick mists of ignorance sinfull infirmities with divers clouds of afflictions sorrows yet by degrees they grow in knowledge grace yea their joy glory prosperity doth
encrease see the Notes 2 Sam. 23.4 Job 11.17 Psal 97.11 till they come at last to perfect joy and blisse in heaven Vers 19. The way of the wicked is as darknesse c. To wit as the evening darknesse which grows darker and darker even unto midnight for thus these words must be understood as in opposition to what was said of the righteous in the foregoing verse And the meaning is that in regard of ignorance misery terrours fears their condition grows usually by degrees worse worse even that light of reason which at first they had by the just judgement of God they many times loose they become stupid and brutish and in a manner void of all understanding their joy and prosperity comes by degrees to extreme sorrow and misery till they be at last cast out into utter darknesse in hell They know not at what they stumble that is they go they know not whether and do they know not what not discerning the dangers of sin misery which lye in their way they must needs be unable to avoid them so they run on in their wickednesse without repentance often thinking to please God in those things wherein they grievously sin against him and then think themselves most secure when the judgejudgements of God are readiest to seize upon them See the Note Job 5.14 Vers 21. Let them not depart from thine eyes c. That is my sayings vers 20. see the Note chap. 3 21 keep them in the midst of thine heart that is hide them deeply and surely in thy mind see the Note Psal 37.31 Vers 22. For they are life unto those that find them c. See the Notes chap. 3.2 18 22. and Psal 91.16 and health to all their flesh that is to their whole bodies namely because piety besides that it brings the blessing of God upon men in every regard doth also keep men from all excesse and lusts of uncleannesse and violent passions which do usually bring upon men many and many diseases But see the Note chap. 3.8 Vers 23. Keep thy heart with all diligence c. It is in the Original above all keeping that is with more diligence then is used for the keeping preserving of any thing else even as men are more carefull to safeguard their hearts then any part of the body besides for out of it are the issues of life that is as the heart in the body is the fountain of all naturall life so is the mind and will the heart here intended the spring of spirituall life thence all our actions both good and bad do proceed Matth. 12.35 15.19 Unlesse the heart be pure all conformity to the word in the outward man is but mere hypocrisy nor will there be any constant stability in it Vers 24. Put away from thee a froward mouth and perverse lips put far from thee To wit with loathing detestation But doubtlesse as the foregoing verse speaks of keeping our own hearts so this is meant of ordering our own lips because as the outward parts receive defilement from the heart so they also reflect defilement upon it therefore in the next place charge is given concerning them And because next to the keeping of the heart the keeping of the tongue is both most difficult and most necessary therefore of the outward parts this is first mentioned Vers 25. Let thine eyes look right on c. That is Let them look constantly to that only which is just right let thine eye-lids look straight before thee that is to that straightnesse of way which God hath prescribed thee he mentions the eye-lids to intimate that they are given us of God as a covering for the eyes to guard them from looking after any thing that is evil or Look diligently to the end thou propoundest to thy self or Doe nothing rashly and unadvisedly but mind what thou doest as men are wont to observe the way wherein they are going consider seriously of every thing thou meanest to undertake before thou undertakest it I know that some understand these words more particularly 1. of taking care that we look modestly avoid all vain roving wandring of our eyes 2. that we should mind our own businesse not look after those things which belong not to us But the more generall Expositions before mentioned are the best And to the same purpose is that which follows in the next verse Vers 26. Ponder the path of thy feet c. That is Weigh well consider seriously with thy self whether that you intend to doe be just right according to the direction of Gods word and let all thy waies be established to wit by this means as if he had said and so shall all thy waies be established that is so shall all thy waies succeed prosperously or rather so shalt thou be sure to goe on constantly in the right way and accordingly some translate this last clause and all thy waies shall be ordered aright CHAP. V. Vers 2. THat thou maiest regard discretion c. To wit that spirituall policy whereby men are enabled to order their way circumspectly and to avoid the snares whereinto others fall see the Note chap. 1.4 and that thy lips may keep knowledge that is that thou maiest be able upon all occasions to speak wisely both for the resisting of temptations in other waies and as opportunity is given even for the instructing of others also Vers 3. For the lips of a strange woman c. See the Note chap. 2.16 It is as if he had said Therefore do I call upon thee so carefully to attend unto my words or Therefore is it fit that thy lips should keep knowledge that amongst other things thou maiest be able to avoid repell the flatteries of a harlot whose lips drop as an honey-comb are full of sweet words which without any pressing do plentifully flow from her and her mouth is smoother then oyl that is her words are soft and gentle and have no harshnesse in them Vers 4. But her end is bitter as wormwood sharp as a two-edged sword To wit in regard of the bitter terrours of conscience and the death and destruction which do usually at last fall upon those that are insnared with her flatteries The first clause her end is bitter as wormwood may be principally meant of the terrours of conscience which at last are wont to surprize those that defile themselves with harlots as in opposition to the first clause of the foregoing verse the lips of a strange woman drop as an honey-combe then the next clause sharp as a two-edged sword may be meant principally of the death and destruction which such uncleannesse brings men to as in opposition to the last clause of the foregoing verse her mouth is smoother then oyl And besides these words may be spoken as in allusion to the effects of honey eaten that look as honey when men eat much of it doth
her or at least to shew who they are that reap no good by wisdomes invitations Vers 8. Reprove not a scorner lest he hate thee c. As if he had said and so thou shalt to no purpose expose thy self to his malice withall shalt be an occasion of farther sin to him But now this must be understood only of those that after sufficient triall are by their continued obstinacy found to be incorrigible and so likewise it must be understood only of private reproofs for in the publick ministry the worst of men must be reproved Rebuke a wise man and he will love thee to wit sooner or later Vers 10. The fear of the Lord is the beginning of wisdome c. See the Notes chap. 1.7 and Psal 111.10 Here this is inserted either 1. as a reason why the wise and just man is the better for reproof instruction as is said in the two foregoing verses namely because such men do fear God or 2. to shew what it is wherein the wise are to be instructed to wit that they are to be taught to fear God or 3. rather to shew what that wisdome was and where men must begin to learn it whereunto they were invited before vers 6. Forsake the foolish and live goe in the way of understanding As for the following words and the knowledge of the holy is understanding the meaning is that true understanding consists not in the knowledge of naturall civill things but either 1. in the knowledge of the holy God for though that word the holy be in the plurall number in the Original yet we know the Scripture doth usually speak of God in the plurall number and it may seem most probable that the knowledge of the holy here is made to answer as it were the fear of God in the first clause as being the same in effect with that or 2. in the knowledge of holy things that is the holy mysteries of salvation revealed in the Scriptures or 3. the knowledge of the holy Saints servants of God And indeed these three are all one in effect for what is the knowledge of the Saints but the knowledge of those holy truths in the Scripture concerning God and his will which by the Spirit of God is wrought in them and which they teach others Vers 11. For by me thy daies shall be multiplyed c. See the Notes chap. 3.2 18 22. Psal 91.16 This depends as most Expositours conceive upon that which was said before vers 6. Forsake the foolish and live saith wisdome there and goe in the way of understanding then it follows here for by me thy daies shall be multiplyed c. And very fitly is this promise made upon wisdomes invitation of men to the feast she had made since the end of eating and drinking is to preserve life and lengthen mens daies Vers 12. If thou be wise thou shalt be wise for thy self c. See the Notes Job 22.2 3. This could not be said of the worldling because he is not wise for eternity But if thou scornest thou alone shalt bear it see the Note Job 35.8 The drift of the whole verse is as if Solomon or wisdome had said I speak not for mine own profit but for thine all the good or hurt according as thou obeyest or despisest my counsell will redound unto thy self Vers 13. A foolish woman is clamorous c. Many learned Expositours do understand this of the whorish woman of whom so much hath been formerly said conceive that she is here again described by wisdome or Solomon that young men might especially be warned to take heed of this sin And indeed the description that is here given of this foolish woman doth well suit the harlot as that she is clamorous for which see the Note chap. 7.11 that she knoweth nothing for though before it be said chap. 7.10 that she is subtle of heart in regard of her wicked craft cunning yet in regard of true wisdome understanding it may well be said that she knoweth nothing there being no sin that makes men and women more stupid and brutish then that doth Yea in the words that are afterwards here vers 18. used concerning those that are overcome by this foolish woman that he knoweth not that the dead are there c. there seems to be a clear reference to what was said before concerning the harlot ch 2.18 5.5 which indeed doth most prevail with me to account this the best exposition of the words But yet the truth is that the most of our best Expositours that with very great probability do otherwise conceive of this place namely that it was intended to be an allegoricall expression and accordingly some say that by the foolish woman here is meant either philosophy or pleasure or carnall reason or false doctrine or Antichrist others worldly wisdome that this is opposed to true wisdome before described others better that hereby is meant all sinfull folly whatsoever even whatever is contrary to that wisdome of God which is revealed in the Scriptures which is indeed no better then folly what shew soever it may make of wisdome that this sinfull folly is here set forth as wisdomes corrivall and represented under the person of some base beggarly harlot to shew that whatever men set their hearts upon besides God Christ and his grace they are guilty of spirituall adultery accordingly they understand the following words as that she is clamorous that is 1. generally that as Solomon saith elsewhere Eccles 10.14 a fool is full of words 2. more particularly that sinfull folly useth many arguments from the pleasure profit of it to draw men into it that in men of erroneous judgements wicked lives she is eager and violent to draw men into the crooked waies of errour and wickednesse and then again that she knoweth nothing that is that there is nothing of sound and saving knowledge in all the perswasions that are used to draw men into errour or wickednesse Vers 14. For she sitteth at the door of her house on a seat in the high places of the city Understanding this of the harlot it implyes 1. her idlenesse which is indeed the chief foment of lust and 2. her impudence in that openly and shamelessely at her door and in publick assemblies she seeks to entice men unto her But if we understand it allegorically according to what is noted upon the foregoing verse of sinfull folly it may imply 1. that sin in wicked men men of corrupt judgements in religion watcheth for all occasions and opportunities to corrupt seduce others 2. that she is impudent in tempting and solliciting all sorts of people 3. that she is full of proud vaunting boasting doth by her pomp carnal delights seek to inveigle men 4. that often she allures men by the hope of high places the countenance of great ones as having
life But by right here I conceive is not meant that which is delightfull desirable but that which is blamelesse just And though there be no evil way wherein wicked men are not wont upon some pretence or other to flatter themselves according to that chap. 12.15 The way of a fool is right in his own eyes yet because there are some grosse waies of wickednesse which are so directly against the very light of nature that the worst of men cannot but judge them to be evil therefore I rather think that Solomons aim here is to shew that there are some waies which though they be contrary to the will of God therefore hatefull in his sight yet men are apt to think that they are just right and pleasing to God and that either because they have some appearance of goodnesse in them as it is in will-worships and insurrections against a lawfull magistrate abusing his power opposing the true religion many such like waies or because the gain pleasure they may find in those waies haply the great successe which God may give them therein doth many times bribe their judgements and makes them call evil good and darknesse light But the end thereof are the waies of death that is in the conclusion if they persevere therein to the end they will be found to be waies that do certainly bring men to eternall death and destruction And besides in that it is said that the end of this way which seemeth right to a man is not the way but the wayes of death this also may be hinted to us that one such evil way of errour and sin doth usually lead men into many more till at last it brings them to eternall destruction Vers 13. Even in laughter the heart is sorrowfull and the end of that mirth is heavinesse Because excessive laughter doth naturally cause pain in the body and maketh the heart to be afterwards the heavier therefore some Expositours conceive that Solomon doth in these words allude hereto But that which this Proverb seems to hold forth to us may be 1. that as in outward prosperity there is usualy somewhat of affliction that goeth along with it and accordingly with all naturall joyes there is still some mixture of sorrow even as there is still some leâ—s in the sweetest wines so likewise great prosperity is usually followed with some great affliction and so great joys do usually end in great sorrows 2. that when men do counterfeit mirth labour to drive sorrow from their hearts it will not be there will be still some secret gripings of grief even in their laughter at last their sorrow will return upon them again and so that mirth will end in heavinesse and 3. that it is thus especially with wicked men whose mirth is usually mingled with terrours and tortures of conscience and at last is followed with Gods wrath and vengeance and then their sorrow is pure sorrow without any allay of hope or comfort And the drift of noting all this here is to teach us rather to seek after those joyes that are solid and permanent and that will chear up the heart even in outward distresses Vers 14. The backslider in heart c. That is The man that turns away his heart from God his waies and groweth dayly worse and worse or rather The man that falls away from those waies of holinesse and righteousnesse wherein he walked for a time not slipping back only through infirmity in some particular actions but having his heart wholly estranged from God shall be filled with his own waies that is he that hath so soon his fill of goodnesse shall at last have his fill of wickednesse to wit in the punishments of it see the Note chap. 1.31 and a good man shall be satisfied from himself that is from his own comforts that he feels within himself or from his own works which God will abundantly reward especially in heaven where he shall be able to desire no more then he shall have Vers 15. The simple c. See the Note Chap. 1.4 believeth every word to wit every false report and flattery every fair plea of deceivers and so is easily deceived and drawn into evil but the prudent man looketh well to his going that is he will not take things upon trust and so will not be drawn to do any thing but what upon due consideration he finds he may lawfully safely doe see the Note above vers 8. It is indeed said 1 Cor. 13.7 that charity believeth all things but the meaning of that is only that charity teacheth men not to be causelesly suspicious but to interpret all things to the best unlesse there be apparent reason to the contrary and there is a great deal of difference betwixt this goodnesse of charity and the lightnesse of credulity Vers 16. A wise man feareth and departeth from evil c. That is when such a man seeth Gods judgments executed upon men or foreseeth any evil approaching whether it be by the warning that is before-hand given him or otherwise he will be afraid and so wisely decline the evil feared or rather he will be afraid of Gods displeasure and the punishment whereof he apprehends himself in danger so will forsake his sins as the cause of those evils but the fool rageth and is confident that is he rageth against those that reprove him and tell him of the evil that is coming upon him or like a mad man he breaks out into all manner of outrageous wickednesse furiously proceeds from sin to sin and so rusheth upoâ— the pikes of Gods displeasure being as the Apostle Jude speaks vers 13. as raging waves of the sea foaming out their own shame and yet is confident that all shall be well with him Vers 17. He that is soon angry dealeth foolishly c. That is he usually speaketh and doeth many absurd things many things that are hurtfull to himself and hereby he maketh himself a laughing-stock to men yea such a man for his folly is rather to be pitied then hated and a man of wicked devices is hated that is he that concealeth his anger carrying all fair outwardly but inwardly plotting revenge severall waies is usually hated as a mischievous person The still malicious man is far worse then the man that is hasty of spirit Vers 18. The simple inherit folly c. The grounds of this expression may be these 1. that the folly of simple wicked men is bred and born with them it descends to them as an inheritance by naturall generation from the loins of their parents 2. that it is proper and naturall to them in all things to behave themselves foolishly there is nothing so foolish ridiculous but they will embrace it nor so absurd and wicked but they will doe it though they pretend to seek after knowledge yet it will not be though they be ever learning yet they will never come to the knowledge
roving of his eyes prying into every corner wandring after every vanity doth manifestly discover his weaknesse and folly But now according to our Translation the expositions that are commonly given of it are these 1. Thus Wisdome is before him that hath understanding c. that is An understanding man will be still learning some point of wisdome or other at all times in every place where for the present he is whereas the fool despising what is before him hath frequently a roving conceit of travelling to the ends of the earth the remote parts of the world for the seeking of wisdome 2. Thus Wisdome is before him that hath understanding that is it is obvious easy to him he finds and gains it easily or it is easy to him to doe well in all streights to chuse the wisest way see the Notes chap. 8 9. 14.6 Deut. 30.11 c but the eyes of a fool are in the ends of the earth that is wisdome is to him as a thing that is far off and beyond his reach which he is no way able to attain or he is like a man that hath lost his way or that is besides himself not knowing which way to turn himself nor where to find that which he looks after Or 3. thus which to me seems the best Wisdome is before him that hath understanding that is it is continually in his eye and he so minds wisdome that he overlooks every thing beside he is still in his thoughts meditating of the beauty perfection of it the will and law of God is his constant rule guide he still considers what that requires of him and endeavours to conform him self thereto in all things whatsoever but the eyes of a fool are in the ends of the earth that is as one that never discerned the glory and excellency of wisdome he minds any thing more then that earthly things the severall pleasures profits and vanities that are in the world are the things that his eyes are still roving after Yea some conceive that this phrase of the fools eyes being in the ends of the earth implies such a greedinesse after earthly things as if they could in a manner reach after the dominion of the whole world or at least that any thing that were for their profit they would fetch from the farthest parts of the earth Vers 25. A foolish son is a grief to his father c. See the Note chap. 10.1 Vers 26. Also to punish the just is not good c. That is it is exceeding evil nor to strike princes for equity that is either with hand or tongue to smite magistrates for doing that in their places which in justice equity they were bound to doe which may be meant either of the sin of the supreme magistrate when he shall fall foul upon any inferiour judge or magistrate for any act of justice which they have done or else of the sin of private persons when they shall offer any violence to any magistrate for any just act of theirs either towards themselves or others Yea some by princes here do understand well-disposed men the faithfull servants of God who in regard of their union with Christ that free spirit whereby they are preserved from the bondage power of Satan sin are sometimes in Scripture called princes see the Note Psal 45.16 The greatest difficulty in this verse is whereto this word also should referre Also to punish the just is not good c. And this is indeed so hard to be resolved that some Interpreters do therefore translate the word in the Original surely But to keep to our Translation Some conceive that this word also is here added with reference to what was said before vers 23 concerning the wickednesse of giving taking bribes and so would have these words to imply that it is a great fault to punish the just though there be no bribe taken and that therefore the sin is double when men are hired by bribes to pervert justice But this is a very forced exposition Either therefore we must understand this Proverb without any reference to any thing that went before or else rather we may take this word also to be added in relation to the foregoing Proverb and so that which is intended thereby to be this that as it is a very evil thing in children so to repay evil for good to their parents as thereby to be a matter of grief vexation to them so also it is not good on the other side either for parents in their houshold government or for the supreme magistrate in his place who ought to be as a father to his people to grieve or punish the just causelesly and particularly the inferiour magistrates when they would deal justly with those that are under their charge Vers 27. He that hath knowledge spareth his words c. That is he will be silent unlesse he sees it requisite that he should speak and when it is so he will not multiply words more then needs but will be sparing in his speech even when he is provoked by injuries he will forbear all provoking language see also the Notes chap. 10.14 and 12.23 and 15.28 and a man of understanding is of an excellent spirit to wit in regard of that which was expressed in the foregoing clause because it argues much wisdome when men are not rash in speaking but circumspect and able to refrain speaking when they see cause But this last clause may be render'd and a man of understanding is of a cool spirit that is of a patient and so of a quiet still spirit for such a spirit is here compared to cold water in opposition to an angry spirit that like hot water is continually boiling up with passion and breaking out into passionate speeches Vers 28. Even a fool when be holdeth his peace is counted wise c. To wit both because by his silence his folly is concealed which should he speak would soon be discovered and likewise because to be sparing of speech is a point of great wisdome and to be full of talk is the property of a fool and thereupon a fool by his silence may gain to himself the repute of a wise man especially if he be silent when any injury is offered him See also the Note Job 13.5 CHAP. XVIII Vers 1. THrough desire a man having separated himself c. That is A man that out of an earnest desire after wisdome or any good literature hath withdrawn and sequestred himself from his former habitation at least from the company he otherwise would converse with and from all worldly businesse or whatever else may be any let or hinderance to him in his study seeketh and intermedleth with all wisedome that is he will earnestly labour to obtain that which he so earnestly desires will be accordingly busying himself about all kind of wisdome and all the means whereby it may be obtained there is no
even as if they were asleep yea as if they were dead men it makes men carelesse and negligent in their affairs and senselesse of the misery they are like to bring upon themselves which yet will come upon them as the next clause sheweth and an idle soul shall suffer hunger Vers 16. He that keepeth the commandement keepeth his own soul c. That is He that sincerely desireth endeavoureth to keep Gods commandements doth thereby preserve himself from death temporall and eternall for that this is the meaning of these words appears by the opposite clause but he that despiseth his waies shall die that is that lives carelesly and walks at randome not minding what he doth or that taketh no care to order his life according to Gods commandements see the Note chap. 13.13 But this Proverb may be understood also of observing or despising the command of the civil Magistrate Vers 18. Chasten thy son while there is hope and let not thy soul spare for his crying Or as it is in the margin of our Bibles to his destruction or to cause him to die And the meaning may be either that the fathers sparing of his child would tend to his destruction and as we use to say bring him to the gallows or that a father should not forbear when his sons wickednesse so required to cause him to be put to death according to that law made for a rebellious son Deut 21.18 21. Vers 19. A man of great wrath shall suffer punishment for if thou deliver him c. To wit whether it be by appeasing his wrath or by freeing him from the danger whereinto by his passion he had brought himself thou must do it again and that because he will upon some other occasion be passionate again and so by his passion will bring himself again and again into danger Vers 20. Hear counsell and receive instruction c. That is the counsell and instruction that is here given in this Book or rather the counsell and instruction of God and all good men in generall that thou maiest be wise in thy later end that is that though thou hast spent the former part of thy time in vanity and wickednesse yet thou mayest be wise at last or that thou mayest be wise when thou comest to be old or when thou comest to die to wit that then it may appear that thou art wise that then thou mayest reap the fruit thereof for the meaning is not that we should not seek to be wise in our youth but therefore it is said that thou mayest be wise in thy later end because then wisdome stands men in most stead and all their felicity depends upon their being wise then Vers 21. There are many devices in mans heart neverthelesse the counsell of the Lord that shall stand Some by the counsell of the Lord here do understand the counsell that he gives unto men in his word and accordingly they understand this place thus that when men are in a demurre what to doe they have usually many devices in their heads never regarding the directions of Gods word whether or no that which they contrive be agreeable to what is there enjoyned but it is they only that follow the counsell of Gods word that shall prosper in what they undertake But I rather conceive that it is the eternall purpose and decree of God that is here called the counsell of the Lord so the meaning of the words seems to be this that men have usually many various devices in their thoughts for the effecting of what they desire which in the conclusion come to nothing but that Gods counsell is alwaies unchangeably the same and sure to be accomplished See the Notes chap. 16.1 9. Vers 22. The desire of a man is his kindnesse c. That is That which a man doth naturally desire or which he ought to desire is that he may be able to shew kindnesse to others that he may be open-handed and bountifull to those that stand in need of it and a poor man is better then a liar that is a poor man that hath not to give and yet haply desires to give if he had it is better see the Note 2 Cor. 12.8 then a rich man that pretends himself not able to give when he hath abundance or that promiseth to give doth not and that maketh a shew of kindnesse when there is no such thing in his heart and so is a liar or a poor man is better then a false-dealing rich man Thus I conceive this Proverb may be best understood Yet there are many other expositions given of it that are not altogether improbable as 1. that men are usually kind to others with an aim to procure from them the accomplishment of their desire in some greater matter and that a poor man that hath nothing to give is better then such an one that makes merchandise of his kindnesse or 2. that there is nothing makes a man more to be desired amongst men then his kindnesse c or 3. that it is usuall with men to pretend that their desire of riches is merely that they may be kind and bountifull to others but that a poor man who is contented with his mean estate is better then a rich man that falsly seeks to hide his covetousnesse under a pretence of intending to doe good unto others or 4. that men are ambitious to shew kindnesse and not to stand in need of the relief of others but that a poor man not ashamed of his poverty is better then one that will make a shew of giving though he be fitter to receive alms from others Vers 23. The fear of the Lord tendeth to life c. See the Notes chap. 10.27 and 14.27 and he that hath it shall abide satisfied to wit with abundance of all desireable blessings or with his interest in God and his assurance of Gods provident care over him he shall not be visited with evil that is with any thing that shall be truly hurtfull to him Vers 24. A slothfull man hideth his hand in his bosome c. To wit that in cold weather he may there keep it warm and will not so much as bring it to his mouth again to wit to feed himself which is an hyperbolicall expression shewing that hunger cannot prevail against such mens sloth and that they will not doe no not those things that are most easie and most necessary to be done see chap. 26.12 Vers 25. Smite a scorner and the simple will beware c. That is though it will doe no good to the scorner yet another man that errs out of weaknesse and ignorance will take warning by it and reprove one that hath understanding and he will understand knowledge that is he will understand his errour mend what is amisse there will be no need to smite him a gentle reproof will serve the turn Yet this last clause and he will understand knowledge may be referred to the simple
when it fares best with the wicked and worst with thy self and others that live holily and righteously Now the fear of the Lord is here required in opposition to the fault of envying sinners either to shew that in stead of desiring to walk in their waies that we may be sharers with them in their prosperous estate it is our duty to be constant in the waies of well-doing or else because the fear of the Lord wâ—ll cause men to mortify this base lust of envy it will curb men from murmuring against the secret judgements of God it will pull down mens pride and make them contented with a mean condition it will teach men to put their trust and confidence in God and to look upon wicked men in their greatest prosperity as men that are to be pittied rather then envied Vers 18. For surely there is an end c. To wit of the prosperity of the wicked God hath set a period to their flourishing estate it shall not alwaies yet it shall not long continue see the Note Psal 37 38 or there shall be an end of thy oppression affliction and misery or there shall be an end of thy patience and hope thou shalt not alwaies in a poor oppressed estate wait for better daies that which God hath promised as the end and reward of piety shall be at last made good to thee which agrees with that of David Psal 37.37 Mark the perfect man and behold the upright for the end of that man is peace that of the Apostle Jam. 5.11 Ye have heard of the patience of Iob and have seen the end of the Lord. And thence it is that some do so render this first clause as it is in the margin of our Bibles for surely there is a reward And if thus we understand these words then is the same in effect repeated in the next clause and thine expectation shall not be cut off that is thou shalt be supported with hope to the last the hope which thou hast of a reward of thy piety far above any thing which the wicked enjoy shall not be frustrate Yet it may be understood of the godly mans expectation that the prosperity of the wicked shall come to an end to wit that he shall not be deceived in that his expectation Vers 19. Hear thou my son c. See the Note chap. 1.8 and be wise that is become wiseâ— or study endeavour to get wisdome by thy hearing guide thine heart in the way that is in all thy courses or in that right way wherein thou art taught to goe follow not the guidance of thine own carnall heart but cause thine heart to follow the guidance of Gods word wherein are the instructions of true wisdome that so thou maiest with all thy soul walk in the right way Vers 21. For the drunkard and the glutton shall come to poverty and drowsinesse shall cloath a man with rags That is idlenesse which causeth drowsinesse see the Note chap. 19.15 Yet I conceive it is here expressed by drowsinesse because drunkennesse and gluttony do both make men drowsy Vers 22. Hearken to thy father that begat thee c. See the Note chap. 1.8 and despise not thy mother that is neither the person nor the instructions of thy mother when she is old as if he should have said though haply with age she may be grown even childish again or though being old thou needest not fear her correcting of thee nor canst hope that she should store up for her children as formerly Vers 23. Buy the truth c. That is the knowledge and belief and practise of the truth contained in Gods word according to that Joh. 17.17 Sanctify them through thy truth thy word is truth use all possible means for the gaining of it spare no pains nor cost yea rather expose thy self to any perill and to the losse of all that is dear to thee then not get it and sell it not as if he should have said Whereas merchants buy their precious commodities that they may sell them again doe not thou so be not like Esau that sold his birthright for a messe of pottage when thou hast gotten the truth forget it not for any gain or sinfull pleasure deny thy self in all things whatsoever rather then abandon this precious treasure Vers 24. The father of the righteous shall greatly rejoyce c. See the Notes chap. 10.1 and 15.20 Vers 25. She that bare thee shall rejoyce As if he had said and so this will be some recompence for all the pains and sorrows she endured in bearing thee in her womb in bringing thee into the world in nursing thee up with so much labour and tender care And so also there is covertly herein a warning given to young men to beware that they did not by their wickednesse bring many bitter after-throes upon their mothers even in their old age Vers 26. My son give me thine heart c. That is Apply thy heart to learn mine instructions and to obey my precepts or which is all one in effect set thine heart upon God only and upon true wisdome for Solomon speaks here as in the name of God according to that 2 Cor. 5.20 as though God did beseech you by us we pray you in Christs stead And then it follows and let thine eyes observe my waies that is apply thy whole mind diligently to mark and observe the waies wherein I walk as a pattern for thee or which I prescribe thee that thou maiest heedfully walk in them lest wandring from these waies thou fallest into the ditch or pit mentioned in the following verse Vers 27. For a whore is a deep ditch c. To wit amongst other reasons because whoremongers not only by reason of the nasty diseases to which they are subject but also by reason of the detestablenesse of their sin are as loathsome amongst men as a man must needs be that hath fallen into some miry stinking ditch and a strange woman is a narrow pit see the Note chap. 22.14 Vers 28. She also lyeth in wait as for a prey c. Or which is all one in effect as a robber The meaning is that as a robber doth usually lye lurking in some den or wood and that commonly in the night that he may get some booty and hath for the most his companions as good as himself to help him and is not content with one booty but seeks to make a prey of many one after another sparing none though he chiefly looks after the richer sort and doth usually bereave travellers not of their money only but of their lives too so it is with the whorish woman in all these regards This night-bird doth use all kind of craft secretly to get many men into her power and those too for the most that are of the richer sort though she spares none and hath her companions bawds and panders to help her and when she hath gotten them into her power
wrath from him That is say some Expositours Lest God remove his judgements from him so thine enemy become again able to doe thee a mischief and thy triumphing over him be turned into confusion grief shame or rather Lest God turn away his wrath from him to wit upon thee so then he shall insult over thee as thou didst before over him However doubtlesse Solomon doth not by this expression intend that men should be unwilling that their enemies should be freed from any judgements that God had brought upon them for this all men ought rather to desire but only that men should take heed that by their rejoycing at their enemies miseries they did not bring their miseries upon themselves Vers 19. Fret not thy self because of evil men c. See the Notes chap. 24.1 and Psal 37.1 3. Vers 20. For there shall be no reward to the evil man c. That is no good reward though he may flourish for a time yet it shall be seen at last that the good things he enjoyed here were not given him in way of a reward as if God had approved of his waies because at last God shall cut him off his plagues and miseries shall be perpetuall though he may flatter himself with hope that even after this life he shall fare as well as others yet it shall not be so when the righteous after all their misery shall receive the reward of their piety there shall be no happiness nor salvation for him the candle of the wicked shall be put out see the Notes chap. 13.9 and 20.20 Job 18.5 6. and 21.17 Vers 21. My son fear thou the Lord the king c. God is first mentioned both because in all things our fear of him must have the preeminence and we must no farther obey earthly magistrates then may stand with our obedience to God also because we must fear princes for conscience sake out of the reverence we bear to God as looking upon them as Gods vice-gerents meddle not with them that are given to change that is to change break the laws of God the king or to revolt from their obedience to God or the king I conceive it is chiefly meant of seditious persons that are given to make changes and alterations in kingdomes and commonwealths as by subverting their fundamentall laws and customes by treasonable practices against their princes c. Vers 22. For their calamity shall rise suddenly c. That is it shall come upon them ere they are aware when perhaps they think they have carried their designs so secretly that they cannot be discovered yea that all things are so ordered that they shall surely prevail And indeed Princes are wont to make quick dispatch of seditious persons traitors for fear of danger And who knoweth the ruine of them both that is say many Expositours who can foresee it It comes upon them usually more swiftly unexpectedly then is conceived And thus if we understand the second clause it is the same in effect with the first But doubtlesse this expression implyeth also that their ruine the punishments torments which they shall undergoe will be more horrible and insufferable then is usually imagined And indeed if hell torments which are frequently the just reward of such persons be also included we may well say that no man can conceive what they will be As for the word both I conceive thus of it that no man can well conceive the ruine and destruction either 1. which both God and the king shall bring upon such men or 2. which will come upon both those that are seditious given to change and those also that meddle with them or 3. both those that fear not God and those likewise that fear not the king But yet some extend the word farther and say it is meant of the wicked mentioned vers 19 20. and of those seditious persons mentioned vers 21. Vers 23. These things also belong to the wise c. That is say some Expositours to Judges and Magistrates and they understand it of those sentences which follow in this the next three verses that because they concern matters of judgement or rather These following Proverbs are fit to be minded observed by those that will carry themselves as becomes wise men But because I see no probable reason why upon any such grounds this preface should be here prefixed I rather conceive that this is prefixed to shew that though the Proverbs and sentences that follow from hence to the end of the chapter were not Solomons yet they were the sayings of other famous wise men and therefore inserted in this place with the Proverbs of Solomon Vers 24. He that saith unto the wicked Thou art righteous c. That is that in a way of flattery applaudeth the person of a wicked man or any of his wicked waies especially if it be a wicked prince or magistrate as indeed of such the Proverbs here joyned together seem to speak or rather He that from the seat of justice shall acquit justify any guilty party him shall the people curse to wit some by praying to God to punish him others by hard censures revilings imprecations which though they may not be lawfull yet they are a punishment to them that undergoe them see also the Note chap. 11.26 However the meaning is that not God only but all men generally must needs condemn and abhor such men as indeed those that seem to favour them most do usually detest them in their hearts and that both because nothing can be by the very light of nature more odious then that those whose place business it is to maintain justice should themselves pervert it and likewise because this must needs encourage and harden men in their sins doth indeed directly tend to the utter ruine of kingdomes and commonwealths Vers 25. But to them that rebuke him shall be delight c. That is say some Expositours God man shall delight in such men But the meaning rather is either that those that shall faithfully reprove the wicked whether princes or others or that being judges shall censure punish them shall enjoy the delight of a good conscience of the comfort of knowing that both God and men do favour them as indeed the wicked themselves if ever they truly repent of their wickednesse will commend them and pray for them or that God shall bestow many blessings upon them which shall yield them much delight And then it is the same in effect with the following clause and a good blessing shall come upon them for which see the Notes Job 29.11 12. Though faithfull reproofs may be better to the wicked and provoke them to much anger and rage yet to them that therein discharge a good conscience they shall yield much sweet refreshing Ver. 26. Every man shall kisse his lips that giveth a right answer That is that from the judgement-seat
sin of uncleannesse and haunting the company of whorish women by whom and for whose sakes not the persons only of kings but their kingdomes also are many times destroyed Vers 4. It is not for kings O Lemuel it is not for kings to drink wine c. That is to drink it immoderately not for refreshing and strength but for drunkennesse and as taking delight in drinking for otherwise there is no question to be made but that the daintiest of drinks as well as of meats was lawfull for kings and princes rather then for those of an inferiour rank and quality Vers 5. Lest they drink and forget the law c. This is said either 1. because magistrates when their brains and wits are intoxicated with overmuch drinking are not indeed able to tell what is law nor to discern betwixt right and wrong in the parties contending or 2. because by much drinking men frequently become stupid and blockish at all times Hos 4.11 whoredome and wine and new wine take away the heart or 3. because men given to drunkennesse are wont to be carried away with their corrupt affections which make them partiall in passing sentence As for the following clause and perâ—ert the judgement of any of the afflicted we must know that the afflicted are particularly mentioned because in judgement they are most frequently negâ—ected and oppressed or by the afflicted may be meant any that are wronged and so fly to the magistrate to right themselves Vers 6. Give strong drink unto him that is ready to perish c. To wit through poverty or any other heart-breaking affliction as Jacob in that regard is called A Syrian ready to perish Deut. 26.5 And indeed so it is explained in the following clause and wine to those that be of heavy hearts but especially in the following verse where a reason is given why wine and strong drink was fittest for such Let him drink and forget his poverty and remember his miserie no more that is no more at that time being cheared up with that refreshing drink he hath taken I know that some understand by those that are ready to perish such as through sicknesse are ready to faint or malefactours condemned to die And indeed that there was a custome amongst the Jews to give wine to men that were condemned to die which some think to be that which Amos 2.8 is called the wine of the condemned is methinks very probable by that which is said of our Saviour as he was going to execution Mark 15.23 that they gave him to drink wine mingled with myrrhe But yet by the context it is evident that those words must be understood here in a more generall sense However either this must be taken as spoken comparatively not absolutely as if she had said If it were lawfull for any to drink a little more then ordinary it would be for those that are in great affliction that they may thereby forget their sorrow and not for kings and princes that live in great prosperity and plenty and are in danger thereby to forget the law or else the drift is to shew that wine and strong drink though moderately taken is fitter for the afflicted then for kings and princes and withall to imply that such a quantity of wine as would no way hurt but rather doe good to those that are in great distresse would utterly overthrow princes and make them unfit for their imployments for to be sure excesse in drinking is not here allowed to the afflicted this would rather encrease then abate their sorrow Vers 8. Open thy mouth for the dumb c. That is such as dare not or through shamefacednesse or simplicity or any impediment in their speech are not able or through oppression are not suffered to speak for themselves in the cause of all such as are appointed to destruction that is that in their estates body or credit are in danger to suffer greatly through the injustice of men even to their utter undoing But see the Note Psal 79.11 Vers 10. Who can find a vertuous woman c. To wit that he may take her to wife or where can such a wife be found From hence to the end of the chapter in two and twenty verses according to the number of the Hebrew letters we have an elegant Poem containing the description of a good wife and in the beginning of these verses we have all the Hebrew letters in order as they are in the Hebrew Alphabet for which see the Note Psal 25.1 Whether it were composed by Solomon as a character of his mother Bathsheba and that upon occasion of those holy instructions of hers to him which are here before recited or by Bathsheba for the direction of Solomon in the choice of a good wife it cannot be certainly determined Vers 11. The heart of her husband doth safely trust in her c. That is Her husband upon just grounds is from his heart confident of her faithfulnesse to him not only in regard of her chastity and secrecy but also which is indeed here chiefly intended in regard of her well-ordering his houshold affairs which accordingly therefore he leaves wholly to her care so that he shall have no need of spoil that is he shall not need to goe forth to war to enrich himself with the spoils of vanquished enemies nor to use any unlawfull waies to store himself with goods gotten by extortion and oppression and that because she by her industry and huswifery will so abundantly furnish her house as if she had shared in the spoils of some ransacked city Vers 12. She will doe him good and not evil c. That is good without any mixture of evil not being a good wife in some respects but a very bad one in others all the daies of her life that is constantly all the time she lives with him and in all conditions and changes in youth and age in prosperity and adversity in health and sicknesse yea even after his death if she surviveth him by speaking honourably of him and by doing good to his children and friends Vers 13. She seeketh wool and flax c. That is That her self and family may not be idle for want of materials to work upon she provides them before-hand at the best rate and worketh willingly with her hands that is with her own hands she doth not only set others on work And observable it is that the good huswife of whom this is spoken is withall described to be a woman of that rank that vers 22. her cloathing is said to be silk and purple and her husband vers 23. to be known in the gates that is in the seat of magistracy Vers 14. She is like the merchants ships she bringeth her food from afar This expression may be used to imply severall things as 1. that by her continuall labour and diligence like the merchants ship that sails both night and day she gets wealth apace 2. that her house is furnished with as
because they are all extreamly vain and therefore altogether ineffectuall to make a man happy which is laid down in this Proposition Vanity of vanities saith the Preacher vanity of vanities all is vanity that is they are all most vain vanity it self in the abstract yea extream vanity for thus the superlative degree in the Hebrew is usually expressed as where the basest of servants is called a servant of servants Gen. 9.25 and the highest heaven the heaven of heavens 1 King 8.27 and the most excellent Song The Song of Songs Cant. 1.1 c. Now all the creatures though very good in themselves and in their kind are said to be thus extreamly vain either comparatively in regard of God or else in order unto happinesse in that neither the possession nor fruition of them can ever make men truly blessed and that because 1. there is no stability nor permanency in them they are subject to change and corruption if those that seek after them do obtain them they cannot long enjoy them 2. they can never yield full satisfaction to the souls of those that do enjoy them and in that regard may well be deemed empty worthlesse things imperfect and from which no solid profit can be gotten and 3. they are deceitfull and lying vanities they seem to promise much content and happinesse to men but are so farre from yielding them that content and good which they expect from them that often they bring upon them much grief and trouble yea are the occasion of their eternall destruction And this truth concerning the vanity of all earthly things is here repeated again and again not only to imply the unquestionable certainty and the great importance of it but also because men are prone naturally to dote so exceedingly on the things here below and are so hardly wonne either to beleeve or to mind the vanity of them and because Solomon being upon his repentance wondrously affected with this truth was the more earnest to presse it upon others and to take them off from resting in any thing but in God only Vers 3. What profit hath a man of all his labour which he taketh under the sun That is here below or under the heaven Only the Sun is mentioned 1. Because it is by the light of the sunne principally that we are inabled to follow our labours as the Psalmist saith Psal 104.22 23 The sun ariseth man goeth forth unto his work and to his labour untill the evening and comfortaby to enjoy the fruit of our labours Chap. 11.7 And secondly Because it is of all the heavenly lights the most conspleuous and best knowne and seemes to be in the eye of common people the highest of all visible things And the meaning of this question here propounded is that when men have toyled and moyled themselves for any worldly thing they get nothing thereby which truly deserves the name of profit that they have their labour for their paines or that they weary themselves for very vanity as the Prophet speakes Hab. 2.13 All worldly things being no better as was said in the foregoing verse It is true indeed that in regard of worldly advantages as Solomon himselfe tells us elswhere Pro. 14.23 In all labour there is profit But now because all such profit is wholy unprofitable in order unto happinesse which is the only thing worth the minding in regard amongst other reasons they do a man no good after he is dead and dye all men must as it followeth in the next verse One generation passeth away and another cometh neither can they quiet and satisfie the soules of men whilst they do enjoy them therefore Solomon concludes that there is no true profit to be gotten by them When men labour for those things that are above the Sunne to wit the favour of God and life eternall in Gods kingdome of glory there 's true profit to be gotten thereby But it is not so in that labour which is spent about worldly things Verse 4. One generation passeth away and another generation cometh c. Some conceive that Solomon in these words begins to prove that which in the sequel of the Chapter is more fully expressed to wit that all the labour of mens minds in the study of naturall things is vanity and can never make a man happy and that because by reason of the brevity of mans life first it is but a very small measure of knowledge in these things that any man can attaine and secondly that knowledge which he doth attaine must within a while perish together with himselfe But the drift of these words is rather to shew either that as all other things are meere vanity so is man also in that he is mortal yea is alwayes flitting and passing away and thereupon also in continuall feare and danger of death or else that all earthly things and all mens labour about them must needs be vanity because let a man get never so much of these things being mortall he cannot hope long to enjoy them Neither can any earthly thing lengthen out a mans dayes beyond one generation and consequently eternity being the inseparable adjunct of happinesse it is not possible that such things should make any man happy But why is that next clause added But the earth abideth for ever that is till the end of all things as long as the world continueth I answer It is added the more to set forth the vanity of man in regard of his mortality by shewing that man is so farre from being made happy by any of his enjoyments here in this world that his condition here is worse and more vaine then is the condition of other creatures that were made for his use he is more vaine then the earth that he treads upon which is as the stage whereon every man in his generation acteth his part and then passeth away never to be seen again whilst that continueth still unto the end of the world yea he is more vain then those creatures that seeme most inconstant as is shown in the three following verses Vers 5. The Sun also ariseth and the Sun goeth down and hasteth to the place where he arose It is in the original and panteth to the place where he arose that is it maketh hast as if it panted with running See the Notes Psalm 19.5 6. The opinions of Expositors concerning Solomons aim in adding this which he saith here concerning the Sun as likewise that which followeth in the two next verses concerning the Wind and the Rivers do somewhat differ 1. Some conceive that Solomon mentions these things onely as pictures and resemblances which do represent and set forth unto men the changeableness of their own condition to wit that look as these things have their continuall revolutions and are ever in continuall motion so is it with men and their affairs or particularly that the getting of wisdome makes men labour and toyl continually and so to be in as restless a condition as the Sun
wherein men are wont to delight But I rather conceive it is meant particularly of that which follows as namely musicall instruments and that of all sorts which is farre more probable then that which others say that it is meant of the fair women that were taken captives in the warre which in those times all sorts of men did much delight in according to that Judg. 5.30 Have they not sped Have they not divided the prey to every man a damsell or two Vers 9. So I was great c. To wit in wealth power glory and renown and accordingly lived in great plenty and magnificent pomp and state and increased more then then all that were before me in Jerusalem to wit not only private men but Kings also not only the Canaanitish kings but also those that formerly reigned over Israel to wit Saul and David yea 1 King 10.23 it is said that King Solomon exceeded all the Kings of the earth for riches and for wisdom And then it follows also my wisdom remained with me that is I lost not that wisdom which God had bestowed upon me in natural things nor did I either in the getting or using of these things transgresse the Rules of wisdom that so I might without check of conscience take full delight in them So that I failed not of doing what I propounded to my selfe for which see the Note above vers 3. Now this he mentions not only as a rare and unusual thing because pleasures doe usually besot men but also hereby to manifest that whilst he gave himselfe thus to the pleasures of this life he did notwithstanding seriously mind the end which therein he propounded to himselfe namely by wisdome to observe what real good and satisfaction these things would yield to the heart of man and that therefore the judgement that he passeth here concerning such things was worthy of all credit Vers 10. And whatsoever mine eyes desired I kept not from them c. That is So farre as might stand with wisdome and piety he laboured to give himselfe ful content in whatever might delight his eyes and under the eyes as the sense which men chiefely desire to satisfie see Chap. 11.9 1 John 2.16 all the other senses are comprehended he spared for no cost nor labour herein I withheld not my heart from any joy The meaning is that whereas his heart was eagerly bent upon jollity and pleasure he did not restraine it from any delight that he might lawfully take no not so much as by delaying to satisfie its desires For my heart rejoyced in all my labour that is he was really and inwardly delighted and pleased with the workes that with much labour he had caused to be made as indeed men doe usually take most content in those things which they have gotten by their own labour or which themselves have caused to be made and the rather because he was not hindered by warre sicknesse or any other notable affliction or sorrow And this was my portion of all my labour that is the use of these things or the delight I took in them I resolved was the only fruit I was to reape of my labours because when I came to dye I was sure to leave them and accordingly I set my selfe to enjoy them which many covetous wretches never do And thus a little transitory enjoyment of them was all the fruit I had of these painful pleasures That which Solomon saith here of his not denying himselfe any pleasure he desired some understand of his sinful excesses beyond his first intentions But this doth not agree with that which he said in the foregoing verse that his wisdome remained with him Vers 11. Then I looked on all the works that my hands had wrought and on the labour that I had laboured to doe c. That is I took an impartial survey of all the workes which by my labour I had made and of all the labour undergone in the making of them And behold all was vanity and vexation of spirit that is the pleasure that was taken in the enjoying of them was not answerable to the toile that was undergone about them but all was meere vanity and vexation of spirit not only because the things themselves wherein men take pleasure have no permanency in them but are vaine in every regard see the Note Chap. 1.2 but also because such joyes are not attained without much labour and anguish of spirit and in the enjoying of them there is still a mixture of sorrow by reason of many feares jealousies interruptions and discontentments Neither is there any permanency in them even oâ—â— age it selfe will make the most delightful things wearisome nor can they quiet or satisfie the mind of man yea and if there be sin in the enjoying them the sting of conscience will certainly follow And there was no profit under the Sunne see the Note Chap. 1.3 Vers 12. And I turned my selfe to behold wisdome and madnesse and folly c. That is Having thus discovered the vanity of pleasures I turned my self back to take a review of that wisdom and madnesse and folly whereinto I had before made enquiry See the Note chap. 1.17 as determining upon this review yet once more to consider and see whether in this wisdom happinesse might be attained or no and that because second thoughts are many times the wisest and upon a serious review of things men do often discover that which they saw not before As for the following words for what can the man do that cometh after the King even that which hath been already done therein there is a reason given why Solomon gave over the pursuit of pleasures and betook himself again to make enquiry whether happinesse might be attained by wisdom or no namely because he had made such a full and exact trial of all the good that could be found in pleasures that no man that should after him attempt to search what content could be found in pleasures would ever be able to do more then he had done in that time What can the man do that is any man whatsoever that cometh after the King The meaning is that whosoever should try to find any more happinesse in pleasures then Solomon had done that was a King and so glorious a King in every regard he would but lose his labour he could try nothing but what Solomon had tried before him he could do nothing but even that which hath been already done to wit by him and others The last clause may be read as it is in the margin What can the man do that cometh after the King in those things which have been already done But then also the sense is almost fully the same to wit that when any man should after Solomon attempt to finde happinesse in pleasure as he would be able to do nothing but what had been done before him so neither would he be able in doing over those things which had been done before to
together for the glory of his name and for the good of his chosen people Now the drift of Solomons asserting this here is not only to justifie God by shewing that if there be any vanity and confusion in the things that are done in the world the fault is not in the providence of God but especially also to make it cleare that there is reason why men should be quiet and contented with their state and condition whatever it is that befalls them because all circumstances duely considered nothing can be better then as God orders it Though men have sometimes occasion of joy and sometimes of sorrow these are as necessary and as comely in their season as cold and frost is in the winter and heate and flowers and fruits are in the summer God still allowing men to conforme themselves to the various motions of his providence so they be kept within the bounds of moderation As for the following words Also he hath set the world in their hearts c. By Gods setting the world in their hearts may be meant either 1. that God hath implanted in the hearts of men a desire to delight themselves with the enjoying and using of the things of this world or 2. that God hath so clearely revealed both in his works of creation and providence his wise and beautiful ordering of them all and hath withall wrought in the hearts of men such an earnest desire and so much ability withall thorough the natural light reason and knowledge that he hath given them to search out the wisdome of God therein and the beauty that is in his government of the world that if men would set themselves to the exact observation of things they might in a great measure discover the wise and beautifull contrivance of them And so accordingly for the last words So that no man can find out the work that God maketh from the beginning to the end the meaning may be either that man cannot find out all that God doth there being many things which God reserves as secrets to himselfe and which are above the reach of mans understanding or that man cannot perfectly and thoroughly understand any work of God so that nothing from the beginning to the end of it should be concealed from him or that many things they can never search out so long as they live Laying therefore both these last clauses thus understood together Also he hath set the world in their hearts so that no man can find out the work that God maketh from the beginning to the end The drift of Solomon therein must needs be either to shew that men might discover so much of the beauty of Gods works of providence in the governing of the world though some things indeed they cannot comprehend that they might thereby be brought with quiet and chearfull hearts to rest in the Lords so wise disposing of things without that anxiety and discruciating care wherewith men doe usually afflict themselves or else rather to shew the reason why men are not contented and patient and chearfull in all conditions though all things that God doth are so beautifull in their time to wit either because men are naturally so taken up with the desires and thoughts and cares of worldly things and are so exercised with the sore travell belonging thereto that they seldome or never mind the Lords wise disposing of things so as thereby to quiet their hearts or else because men are not able fully to comprehend the wisdome of God in his works Though God hath given men an earnest desire to know them and good measure of understanding whereby to search into them yet many times they cannot find out the end which God intends it may not be accomplished in their daies neither can they behold the whole frame of things together and so the beauty of Gods works proves to them unsearchable and past finding out Vers 12. I know that there is no good in them c. That is I know by proof and experience that there is no good in or for men or that there is no good in the creatures but for a man to rejoyce that is to live chearfully and contentedly in every estate wherein God is pleased to dispose of him See the Note chap. 2.24 and to do good in his life that is to live piously and righteously according to that Psal 34.14 Depart from evil and do good and indeed such as do so may well rejoyce though the things that befall them seem never so crosse and contrary Or to be beneficial to others and to relieve others as good men ought to do in the times of their rejoycing Neh 8.10 12. Or to do good to himself by a chearfull enjoying the good blessings which God hath allotted him for his portion according to that Psal 49.18 And men will praise thee when thou doest well to thy self It is in a word as if Solomon had said Since things by Gods determinate councel are thus liable to unavoidable changes and yet all things are most sweetly ordered by God the best way for men is resting upon Gods providence to live comfortably in every estate or thus Though men cannot know the counsel of God yet this to be sure I know is unquestionable that the only way for men is without anxious cares to live comfortably in their present condition and to leave all care about future events to Gods disposing Vers 13. And also that every man should eat and drink and enjoy the good of all his labour it is the gift of God See the Note again chap. 2.24 As God giveth the blessings themselves so also the power to use them neither can any man merit either the one or the other at Gods hands Vers 14. I know that whatsoever God doth it shall be for ever nothing can be put to it nor any thing taken from it c. That is Gods decrees and works of providence are all certain and unchangeable and perfect It is as if he had said Though mens affections are mutable and changeable and so are their works now they love and by and by they hate they build and pull down c. yet still Gods counsel is accompilshed and there is no resisting of what he pleaseth to do Or though we cannot comprehend all the works of God and the changes that are in the world may seem to imply some imperfection in the providence of God yet to be sure as whatever God hath decreed and wils to be done is alwaies done and that exactly in regard of every circumstance as he hath appointed it men cannot in the least hinder what he will have done so also whatever God doth is perfect there is nothing can be added that is defective nor is there any thing superfluous that may be taken away God ordereth all things for the best both for the good of the righteous and the punishment of the wicked neither can any thing be better then as God doth it And the drift of this
their labours by others friendly partaking with them therein as likewise in that they that are helpfull to others are the liker in a time of need to have help afforded them by others Vers 10. For if they fall the one will lift up his fellow That is if either of them fall or be ready to fall the other may stay or beare him up from falling or raise him up when he is fallen And this must not only be understood of corporall falls but also of those that fall into any mistake or streight or danger into any affliction or sorrow into any error or sinne Vers 12. And if one prevaile against him c. That is against one of the two then two shall withstand him that is he that was put to the worst with the help of his friend or companion shall be able to resist him and much more if there be more then one to help him which may be implyed in the following Proverb And a threefold cord is not quickly broken Vers 13. Better is a poore and a wise child then an old and foolish king who will no more be admonished Here Solomon proceeds to another Instance of vanity and that is the vanity of those that are commonly esteemed the happiest of men to wit Princes and Kings in that they are many times foolish and wilfull and so by that meanes are often deposed from their Kingdomes yea and that in their old age when they had been many yeares even from their childhood established in their Kingdomes as is implyed in the following verse For out of prison he cometh to reigne to wit the wise and poore child Whereas also he that is borne in his kingdome becometh poore And hereby also is discovered the vanity of all ambitious men in seeking to climb up to high places Vers 15. I considered all the living which walk under the Sunne c. Here another vanity is added to which Kings are subject to wit that though they be never so prudent and willing to be admonished yet the people meerly out of ficklenesse and inconstancy and affection of novelty and change are wont to grow weary of them and to slight them and to adore and worship the rising Sunne the young Prince that is to succeed them I considered all the living which walk under the Sunne that is all the present generation of men living under a present king or government with the second child that shall stand up in his stead that is his son and heire that is to succeed him in the throne according to that Dan. 11.2 Behold there shall stand up yet three kings in Persia It is as if he should have said I have taken notice that the generality of the common people doe still side with the Prince that is to succeed their old King If they doe not make defection from him and set up his son in his stead yet at least they all close with the heire their hearts are set upon him they run after him and seek his favour whilst the father is laid by and disregarded as an uselesse thing This I conceive is the meaning of this hard passage But yet for the more thorough understanding hereof we may note 1. that the present generation of a people under their present king is expressed by these words all the living either only to set forth that this is the humour of all the people because he speakes of the generality of men therefore he expresseth them under this generall notion of living men or else to imply that thus it is in all nations living upon the face of the earth or else lastly to intimate the reason of their siding with the young heire namely because the father is grown old and hath not long to live whereas his sonne is now growing up into the world and so knowing they must live and be preserved by the living and not by the dead therefore it is that they all worship him who must be to them as they hope the breath of their nostrils and 2. that those words which walk under the Sunne may either be another expression whereby Solomon would set forth that this is the humour of the generality of the people or else may have respect to that which follows and so are intended to shew that the generality of the people do walk with the second child that shall stand up in his stead that is that they so joyne themselves to him that they favour flatter applaud and honour him wholly in a manner neglecting his father Vers 16. There is no end of all the people even of all that have been before them c. That is say some Expositors before the men of the present age Or before the father and the sonne or other heire that succeeds him in the throne mentioned in the foregoing verse Now that which is said here that there is no end of all the people that have been before them may be understood three severall wayes either 1. that there is no end of the common peoples fickledesse and inconstancy of their discontents against the present Governours of their restless desires after change and ambitious endeavour to creep into the favour of him that is to succeed the present Prince the people never put an end or a stop to this vanity but it is an hereditary disease that passeth from one generation to another the Prince whom they honoured and adored when he was to reigne the same they dislike and cannot endure when he comes to reigne Thus it hath been in all foregoing ages thus it is for the present and thus it will be in all succeeding generations Or 2. That there is no end that is no rest or satisfaction to the desires of people concerning their Prince no thorough stay or acquiescency of the hearts of the people in any of their Princes be they never so wise or well-deserving they will not rest satisfied in them but will grow weary of them and joyne themselves to those that are to succeed them Or 3. that there hath been an infinite number of people in all foregoing generations that have dealt thus with their Princes It hath not been an error whereinto some few have fallen or the error of some one age but it hath been the generall distemper of the common people in all ages that how obsequiously soever they have carried themselves to their Kings at their first rising yet afterwards by degrees they have growne weary of them and have been still for the new Kings that were to succeed them They also that come after shall not rejoyce in him that is the new King that is now so doated on shall be cast off and rejected in future times as his predecessors have been as now they cast off the father to side with the sonne so in the following age they will for some reason or other cast off the sonne to side with the grand child Surely this also is vanity and vexation of spirit that is this that
honour c. That is substance and goods of all sorts together with honour and great place in the world So that he wanteth nothing for his soul of all that he desireth that is he hath abundantly enough of all things that his soul can desire though through coveteousness he may never think he hath enough yet the truth is he hath store of all things that he can reasonably and justly desire yet God giveth him not power to eat thereof that is God in his just wrath and displeasure against him gives him not a heart to enjoy any part of what he hath for his comfort and delight but out of a base niggardly mind incessant cares and labours and jealousies and fears and disquiet in his family he cannot eat his bread in quiet or at least he will not take any pleasure in any thing he hath but a stranger eateth it that is whereas he hath not power comfortably to make use of some part of what he hath a stranger comes and devours and wastes and swalloweth it up all which may be meant of some enemy or man of violence that spoileth him of his estate or rather of one that was no way allyed to him nor ever known by him and so one that never laboured for it that after his death cometh by some means to possesse all his wealth which he with so much penuriousness had scraped together This is vanity and it is an evil disease that is thus to do is not onely a vain and fruitless thing but it also brings upon a man much wo and misery See the Notes also chap. 5.17 Vers 3. If a man beget an hundred children c. Having spoken of covetous men that having no children leave their estates to strangers here he sheweth that in case such men have never so many children and live never so long yet this renders their condition never a whit the better but rather the worse So 〈◊〉 indeed conceive that Solomons aime here is to shew the vanity of many children and long life when men are so poor that they have not wherewith to sustain them and theirs whilst they live nor to provide for a decent buriall when they are dead But I think it is clear that Solomon goeth still on in setting forth the misery of the covetous miser that hath enough but cannot find in his heart to spend any thing in a manner of it If a man beget an hundred children that is if he have never so many children In those dayes when men had many wives they had oftentimes exceeding many children as we read that Ahab had threescore and ten Sons 2 King 10.1 and Gideon as many besides Abimelech Judg. 8 30 31. and that Rehoboam had fourscore and eight Sons and daughters 2 Chro. 11.21 But here a definite number is put for an indefinite as Pro. 17.10 A reproof entreth more into a wise man then a hundred stripes into a fool A covetous mans having many children yields him no comfort but onely encreaseth his cares and live many years so that the dayes of his years be many that is suppose also that such a man live to be a very old man in the expression that Solomon here useth he seems by way of correcting himself to call long life many dayes rather then many years and his soul be not filled with good that is if notwithstanding such a man out of the insatiablenesse of his covetousnesse thinks he hath never enough or by reason of his penurious pinching of himself or some curse of God upon his estate he never enjoyeth any comfortable satisfying portion of what he hath and also that he have no burial that is no decent burial to wit either because out of base covetousnesse he neither living nor dying provided for it and being a hated man his heirs that onely gaped after his goods do wholly neglect it or because falling into the hands of thieves and robbers he is by them drowned or slain and cast into a ditch as was foretold concerning Jehoiakim that in regard his eyes and his heart were not but for his covetousnesse he should therefore be buried with the burial of an asse See Jer. 22 17 18 19. or because for some crime he is sentenced thereto or it may be through covetousnesse doth make away himself or some other such like reason I say that an untimely birth that is dead born or dieth as soon as ever it is born is better then he that is in a better condition to wit in regard of outwards respects and that because such a man enjoyeth not the comforts of this life any more then the abortive but then on the other side he endureth a great deal of misery in the world which the other doth not and it is better to be born and die at once then to live long in vexation and misery and to die without an honourable burial as is more fully explained in the following verses Vers 4. For he cometh in with vanity c. Here the reason is shown why an untimely birth is in a better condition then a covetous muck-worm that taketh no comfort in what he enjoyeth and is obscurely buried yea though he have many children and live many years namely because the abortive untimely birth though he enjoyeth not the benefit of this life yet he is not withall troubled with the miseries of this life and so as Solomon concludes in the end of the next verse he enjoyeth more rest then the other doth for he that is the abortive cometh in with vanity to wit in that he seems in mans judgement to have been conceived and born in vain and to no purpose because he reapes no good of his being conceived and born but is as nothing and as if he had never been See the Note Job 3.16 and departeth in darknesse to wit as dying in the womb or presently after it is born and so passing from the darknesse of the womb to the darknesse of the grave is privately put into the earth and buried no body in a manner taking any notice of it and his name shall be covered with darknesse that is he is presently quite forgotten as if he had never been Vers 5. Moreover he hath not seen the Sun c. This also is spoken of the abortive to wit that never living to behold the light he never felt in himself nor saw in others the corruptions and miseries that all men under the Sun are liable to as he never enjoyed any good in the world so neither did he endure any evil at least his misery began and ended together nor known any thing to wit in that he never had use either of sense or reason and so as he never experimentally knew what was good so neither likewise what was evil and as he never enjoyed good so he never desired it and consequently was never afflicted because he had not what he desired See the Notes Chap. 4.2 3. this hath more rest then the other
following clause and the patient in spirit is better then the proud in spirit if understood of patience in bearing reproofes doth well suite with this Exposition 3. It is thus also in regard of the commendable wayes and endeavours of men The end there is better then the beginning both because perseverance is that which crownes every good action It is an easie matter to begin well but all is to no purpose except men hold out unto the end and likewise because the beginnings in such cases may be difficult and painful and encountred with many discouragements as it is in the study of learning in all noble and vertuous enterprizes in the bearing of afflictions and such like but then the end is fruitful and pleasing and makes abundant amends for all that was at first endured But the main scope of Solomon in these words is to prescribe Moderation of minde and patience to men as the best remedies against those evils hinted in the foregoing verse As namely 1. the madnesse of oppressors and 2. the rage and fury of those that are oppressed for 1. whereas men that cannot contentedly rely upon Gods provision but resolving that they will enlarge and better their estates do thereupon fall to oppressing of others if they would consider the end and issue of things to wit that though God gives but little to men at first yet when they quietly waite upon him he doth many times at last advance them to great estates and that on the other side he doth alwayes severely punish oppressors and deliver those at last that are oppressed by them this would cure the madnesse of oppressors and make them moderate their greedy desires after outward things and teach them quietly to submit to the providence of God and secondly If men that are impatient because of oppressors would consider that God doth alwayes order the confusions and miseries wherewith such men fill the world to end in the glory of his name and the good of his poor oppressed people so that frequently oppressors do at last pay dearly for their cruelties and they on the other side that sowe in tears do reap in joy this would make men patient in times of greatest oppression and hereto agreeth the following clause where in stead of saying and the patient in spirit is better then the hasty in spirit he saith and the patient in spirit is better then the proud in spirit because pride is the root whence all impatience doth spring both that when men cannot endure any wrong or injury and that also when men cannot stay Gods leasure nor quietly expect the issue of things but if all goes not with them presently according to their desires they will bribe or oppresse or do any other evil wherewith they can hope to bring about their purposes Vers 9. Be not hasty in thy spirit to be angry c. To wit because of the oppression and injustice that thou seest in the world or because of any injuries that are done thee or the prosperity of those that are oppressors and injurious for anger resteth in the bosome of fools that is such angry persons are certainly fools and that not only because such anger bereaves men of reason and wisdom and maketh them behave themselves foolishly many severall wayes but also because it is a sure evidence of fools See the Notes Pro. 14.17.29 27 3. The fools heart is the proper and peculiar place where anger is to be found yea constantly dwelleth there that is the habit of anger abides there though the passions it puts men into may be transient and passe away the fool could not else at all times have it so ready at hand to enrage and inflame him This I conceive is chiefely here intended yet withall this expression of angers resting in the bosom of fools may besides imply that such men are wont to love and cherish and defend their anger or that it is especially the long continuance of anger that proves men to be fools when they suffer the Sun to set upon their wrath as the Apostle speakes Eph. 4.26 Vers 10. Say not thou what is the cause that the former dayes were better thou these c. As if he should have said Do not pretend this for thy impatience Do not vex and afflict thy self grumbling within thy self and by way of repining and murmuring against God complaining continually that things went better and men were better formerly then now for thou doest not enquire wisely concerning this that is It is an act of most egregious folly to trouble thy self about this to wit 1. Because it is not simply the times that make men either good or bad A good man will be good in the worst times as a rose will be a rose though it grow upon a dunghill and a wicked man would have been as he is had he lived in the best times Mat. 23.30.2 Because such querulous persons are usually wont to mind onely the evil of the present times but not the good they enjoy and onely the good of former times and not the evil that did afflict them and this comparing of times together may be well charged with folly The world alwayes was and alwayes will be like it self full of sin and misery and therefore in all ages there have been sad complaints of the evil of their times and thirdly and especially because God governs and orders all things in all times by his providence and men may be sure that God disposeth of all things for the best And therefore when things go ill in mens dayes for them to murmure not considering that the sins of the times are the cause of it is no other but to challenge God for not dispensing things aright and such an expostulation must needs proceed from intollerable foolish pride As therefore it is unquestionable that some ages are worse then others both for the abundance of sins and manifold calamities so also it cannot be denied but that men may lawfully with Godly sorrow and holy zeal bewail the sins and judgements of the times wherein they live only they must not do it in a way of murmuring and impatience but leaving the government of all things to God must quietly submit to the will of God concerning the present times wherein they live and the worse the times are the more carefull they must be to walk holily with God and faithfully to serve him in that their generation Vers 11. Wisdome is good with an inheritance c. Here Solomon enters upon another remedy against the vanities and miseries whereto men are subject here in this life or particularly against the vanity of riches or the vanity of murmuring against the evil of the present times and that is wisdome whereof patience and moderation of minde is a part or at least a necessary effect taking an occasion as it may seem to speak hereof from the last clause of the foregoing verse for thou dost not enquire wisely concerning this wisdome is
to further displeasure against us but that we carry our selves wisely and meekly in the day of adversity God also hath set the one over against the other c. That is God hath established an intercourse and vicissitude of prosperity and adversity in the lives of men the one opposite to the other that so the one might allay the other having respect therein to the frailty of man in generall and to the spirituall good of his faithfull servants in particular The meaning is that as in the ordering of the times and seasons of the yeare God hath setled an intercourse of day and night winter and summer one over against the other and as in a paire of scales when the balance stands in aequilibrio not turning the one way or the other the weights in the one scale doe fully poise and answer the wares in the other so doth the Lord usually measure out unto men dayes of comfort and dayes of sorrow prosperity and adversity proportioning the one to the other And why doth God doe this That followeth in the next words To the end that man should find nothing after him which may be understood two severall wayes as 1. that God doth so intermingle good and evill dayes that no man may be able to find out or foresee what will afterwards be that by discerning the footsteps of Gods former proceedings men may not be able to inferre from thence that thus or thus God will hereafter doe and consequently that discovering hereby how unsearchable Gods counsels are and how unable they are to search into the reasons of his present proceedings and how impossible it is that they should by any care or providence of theirs prevent that which they cannot foresee and that all things must be as he hath determined what ever they desire resolve or endeavour they may learne quietly to submit to the providence of God in all the changes that befall them and in all that God doth unto them and likewise to walk humbly before God and in the feare of his all-ruling power waiting and depending upon him in all conditions whatever not being puffed up in prosperity as remembring that they may soone come to be in an afflicted estate nor yet fainting in the dayes of adversity as considering that God may soone turne their sorrow into joy and secondly that God doth thus temper the changes of prosperity and adversity to the end that no man should come after God and find any thing in that which God hath done which he could have mended and have ordered better no not for his own advantage then as God hath ordered it any thing that is superfluous defective or irregular in any work of his for which they may justly complain of God but that on the contrary observing how God doth with infinite wisdome and fatherly goodnesse dispose of all things they may acknowledge every thing to be best that God doth and so may without any fretting or discontent against God quietly submit to his will and rest contentedly in that which he doth Vers 15. All things have I seen in the dayes of my vanity c. That is All these things before mentioned concerning the strange and secret proceedings of Gods providence I have observed to be so by mine own experience in the time of my vain short life see the Note chap. 6.12 yet it may well be that Solomon expresseth this in such generall tearms All things have I seen because there was indeed nothing that could be knowne by the reason of man but he had attained the knowledge and observation thereof and therefore he must needs have experience of those things before mentioned concerning the seeming strange dispensations of divine providence one particular instance whereof he addes in the following words There is a just man that perisheth in his righteousnesse that is that is oppressed and sometimes brought to an untimely end notwithstanding that he is a truly righteous man yea it may be even because of his righteousnesse and there is a wicked man that prolongeth his life in his wickednesse that is notwithstanding he is a wicked man yea it may be by meanes of his wickednesse Vers 16. Be not righteous over-much c. Some learned Expositors conceive that Solomon having layd down in the foregoing verse his Observation concerning the sad sufferings that many times befall the righteous whilst wicked men flourish and prolong their dayes in their wickednesse doth here in this verse tell us in the first place what the judgement of corrupt Reason is in this case and what the advice is which naturall and carnal men would give for the avoyding of this inconvenience tending to a politick indifferency and neutrality in the wayes of religion and righteousnesse Be not righttous over-much that is Seeing righteousnesse doth thus expose men to danger be not so forward and precise in matters of religion piety and righteousnesse as many men are be discreet and wary and stand not alwayes so strictly and inflexibly upon grounds of conscience and justice but that thou mayest as occasion serves for thine own safety and advantage remit a little of thy strictnesse and comply with the times and thine own necessary interests Neither make thy selfe over-wise that is be not too nice and scrupulous make not thy selfe wiser then other men by refusing to doe as others doe why shouldest thou destroy thy selfe that is why shouldest thou unnecessarily expose thy selfe to so great danger as many men by such needlesse precisenesse doe often bring upon themselves But the generall current of Expositors goe another way taking this to be the advice of the Spirit of God by the pen of Solomon And indeed it seemes very unsafe where Solomon goeth on in one continued tenor of prescribing directions to men for the well-ordering of their lives to make any one passage therein to be spoken as in the person of carnall men unlesse Solomon himselfe doe give some hint unto us either by some censure that he afterwards passeth thereon or some other way that it must be so understood or unlesse the words will not beare any other interpretation Now here nothing can be alledged to the contrary but that this may be severall wayes understood as the counsell of the holy Spirit of God by the pen of Solomon as 1. that men must take heed of being so over-righteous and over-wise as to murmure against and to question the justice of any such dispensations of Gods providence as that mentioned in the foregoing verse when the wicked live long in a prosperous estate and the righteous are sorely afflicted and soone cut off they may well be judged righteous over-much that will take upon them to be more righteous then God and to be over-wise that will apprehend that they could order things better then as God hath ordered them And by such bold searching into the secret and incomprehensible counsels of God they take the ready way to provoke God to destroy them Or secondly that men
race and the victory is sometimes gotten by the weaker party as well as by the stronger and that the simpler sort of people get a competent livelihood yea many times great estates as well as those that are men of great wisdome and understanding c. Or 3. It may be conceived as a farther illustration of what he said before ver 1. that all things are in the hands of God so that it is not in the power of man to order or accomplish his affaires as he pleaseth but that all things are disposed of by the powerfull the secret and unsearchable providence of God And thence some conceive it is that Solomon saith entring upon this passage I returned and saw under the Sunne that the race is not to the swift c. As if he had said I betook my selfe againe to consider of the event of things as formerly or I turned my selfe from considering how the persons of men are in the hands of God to consider how the works of men are also in the hand of God and I observed that in every thing those that are of meane parts do many times thrive better and have better successe then those that are of far greater abilities Or 4. It may be added with reference to that which was said in the foregoing verse for having there exhorted men to doe whatsoever their hand findeth to doe with their might lest men should hereupon trust to their own sufficiency and take it for granted that in all undertakings things are still carried on according to mens abilities and that godliness or holiness make no great difference in the successe of mens actions here he sheweth that this was not so but that he had observed the quite contrary namely that the race is not to the swift c but time and chance hapneth to them all that is they all meet with such successe as the seasons and casuall occurrences in those times happening according to Gods all ruling Providence do produce which counsell and governing hand of God being hidden from us therefore the events seem to us to come by chance though it be not so in regard of God All which should teach us not in any thing to trust to our own abilities or to ascribe our successe to our own strength but to look above second causes to God the supream disposer of all to implore his blessing to give him the praise of all good successe and quietly to submit to his will when things fall not out as we would have them Vers 12. For man also knoweth not his time c. This is added to prove the last clause of the foregoing verse that time and chance hapneth to all for saith Solomon man also knoweth not his time that is the time of his death or the time of any calamity that cometh upon him Now if he knoweth not what shall befall him the next day or houre much lesse can he effect what he desires or resolves upon by his own counsels wisdome and industry but things must needs befall him casually in that they were not effected by his own foresight and providence As the fishes that are taken in an evill net that is a net that is craftily laid for them and that proves destructive to them and as the birds that are caught in the snare where they expected only to feed themselves so are the sons of men snared in an evill time when it falleth suddenly upon them when it comes unexpectedly and unavoydably upon them by the disposing providence of God from above according to that of our Saviour Luk. 21.35 As a snare shall it come on all them that dwell on the face of the whole earth Vers 13. This wisdome have I seen also under the Sun and it seemed great unto me To wit that wisdome related in the two following verses of a poore man who by his wisdome delivered a little weake City that had few men in it to defend it when a great and mighty King had besieged it round about and had built great bulwarks against it of which he passeth this sentence that to him it seemed great and wonderfull though by the inhabitants of that City it was so little minded Severall opinions there are concerning the drift of this passage also But three particulars are mentioned that seeme most probable neither doe I see but that they may be all joyntly intended for 1. this following Relation may seem to be an instance given to make good what he had said in the foregoing verse as namely that by the poverty and neglect of this man of great wisdome he proves that bread is not alwayes to the wise and by this poore mans delivering a little weak City that was besieged so straitly by a mighty King he proves that the battell is not alwayes to the strong 2. The drift of it may be to set forth the excellency and profitablenesse of wisdome for having shown in the foregoing verses the insufficiency of humane wisdome in it selfe for the effecting of any thing intended lest men should hereupon slight it here he sheweth the excellency of it and proves that though it doth not alwayes produce its proper effects when God is pleased to disappoint it yet many times it is a means of effecting great things even beyond all humane expectation Or 3. The aime hereof may be to discover a farther vanity which Solomon had observed to wit that wisdome in men of mean and low condition is usually slighted and dis-esteemed To which end he first extolls the wisdome of a poor man that delivered a City from a desperate danger by his wisdome and then addes how little the wisdome of this poor man was regarded Vers 14. There was a little City c. This may be taken either as a true story or as a Parable only and it matters not much which we conceive it to be Vers 15. Now there was found in it a poore wise man and he by his wisdome delivered the City yet no man remembred that same poore man This last clause may intend both 1. that before this noble exployt of his there was no notice taken of him or of his wisdome nor any account made of him and so being a poor obscure person he was not thought of as a man likely to help them in this extremity all which notwithstanding he was never a whit the lesse solicitous for the publick good nor did neglect to do for the City what he was able and 2. that after he had thus strangely saved the City there was nothing done to him by way of thankfulnesse nor was he ever a whit the more honoured or minded amongst them for that which he had done for them Vers 16. Then said I Wisdome is better then strength c. To wit any kind of strength as of body courage wealth or military forces See the Notes Chap. 7.19 Pro. 21.22 Vers 17. The words of wise men are heard in quiet more then the cry of him that ruleth among
spoken fooles on the other side are alwayes talkative so that there is scarce any end of their babling And this also may be added as all that went before seemes to be with respect particularly to the folly of subjects in speaking to the discontent of their Princes The greatest difficulty of this verse is concerning the dependance which the following words A man cannot tell what shall be c. have upon this first clause A foole is full of words for 1. Some conceive that these last words are mentioned as the words of the foole and that either first as in imitation of his vaine tautologies and speaking the same thing over and over A man cannot tell what shall be and what shall be after him who can tell him Or else secondly as the plea wherewith he is wont to embolden himselfe in his foolish sinfull wayes to wit that no man can tell what shall be hereafter especially what shall be the estate of men after this life whereas men talk of the punishments which God will sooner or later bring upon men for their sinfull wayes or foolish wicked talking and of a day of Judgement that will be at the end of the world the truth is that no man knoweth whether there will be any such thing or no and therefore the best way for men is to take their pleasure in all things as far as they maâ— Or thirdly as the defence whereby he seekes to justifie his foolish and wilfull undertakings and enterprizes taken from the possibility of them and that either by way of arguing for them when he first undertakes them A man cannot tell what shall be c. As if he should have said I doe not see but my undertakings are fesible enough who can tell what the issue may be or else by way of excusing his enterprizes when they have not sped well by alledging that the best counsells may be successeless because no man can tell what the event of things will be And againe secondly Some conceive that the last words are added by way of discovering the folly of the fooles multiplying many words whereof Solomon speakes in the first clause A foole also is full of words to wit in that he will be talking of things to come boasting of his resolutions and purposes for the time to come what he will doe and what he shall have whereas no man can know future things nor can any man informe him therein A man cannot tell what shall be and what shall be after him who can tell him See the like expressions Chap. 3.22 6.12 8.7 This last exposition I like the best And indeed that which Solomon intends here is very fully set forth by the Apostle James Chap. 4.13 14. c. No man knoweth how little a time he hath to live and therefore when men boast of what they will doe hereafter their boasting must needs be vaine because no man can know what will be after him that is when he is dead and gone Vers 15. The labour of the foolish wearieth every one of them because he knoweth not the way to the City The drift of these words is to shew the necessity of wisdome by shewing the vanity and fruitlessenesse of all the endeavours of men when they want wisdome to guide and direct them in their endeavours Some conceive that this is spoken with reference to that which was said immediatly before ver 14. that the drift of it is to tax the folly of such men who are wont to toile themselves in searching into the knowledge of future things or things that are most above the reach of reason or that are most hard to be discovered or that will be talking much of such things when in the meane season they know not how to go to the City which because it is a common broad and beaten road children and blind men will not misse their way in it that is they are ignorant of those things which every ordinary man yea every child almost knoweth But I conceive the intent of the words is more generall namely to shew that when men want wisdome to direct them first they toil themselves in seeking to dispatch their affaires well and successefully but all in vaine and to no purpose because as a man cannot goe to a City when he knoweth not the way thither but missing of his way goeth up and downe sometimes one way and sometimes another and many times falls into deep and rugged wayes far more troublesome then the right way would have been and so is toiled and wearied in vaine and to no purpose so they that are voyd of wisdome and so know not how to do thingâ— in a right manner must needs weary themselves in their foolish wayes and faile of effecting what they intend and so all their vaunting undertakings come to nothing yea even in those things that are most easie for want of wisdome they many times miscarry and secondly they weary themselves with the evills and miseries which by their own folly and wickednesse they bring upon themselves and that because they know not the way of true wisdome and piety that royal high way which God hath so fairly and clearly revealed unto us in his word that thereto that may well be applyed which the Prophet saith Isa 35.8 The wayfaring men though fooles shall not erre therein Yea and it may be also understood consonantly to all the other passages of this chapter which treat of the matters of a civil State as spoken with particular respect to those fooles that by their undiscreet carriage of themselves towards Princes do weary themselves in those many troubles and miseries which hereby they intangle themselves in and that because they know not how to goe to the City that is they are ignorant of the plainest principles of civil government and how to converse with men or they know not those easiest rules of discretion which one would think every child should understand Vers 16. Woe to thee O land when thy King is a child c. Some Expositors take this and the three following verses to be the words of discontented subjects murmuring against the folly and riot of their Princes But I suppose Solomon doth here proceed to set forth the necessity of wisdome and the great evil of folly by shewing how great a mischiefe it proves to kingdomes when their Princes want wisdome to direct them in their government and as hitherto in this chapter he hath directed subjects to avoyd all disloyal carriage of themselves towards their Princes so here on the other side he adviseth Kings and Princes to carry themselves as becomes men in such places lest otherwise by their folly and misdemeanors they ruine their kingdomes Woe to thee O land when thy King is a child to wit in understanding and behaviour according to that Isa 3.4 And I will give children to be their Princes and babes shall rule over them and againe ver 12. As for my people
here attain to this eternall blisse in the life that is to come which is indeed that happinesse that can only fully satisfie mens immortal souls and perfectly free them from the feare of death and all other miseries they are liable to that is by fearing God and keeping his commandments and to the end they may be very serious herein by thinking often of death and judgement This is that I say to which Solomon in the next place passeth And accordingly first to make way thereto in this verse he premiseth that it is indeed a very comfortable and delightful thing to enjoy the benefits of this present life especially when men have learnt to free themselves from the vanities here below according to the directions formerly given And then in the next he proceeds to shew that though life be thus sweet yet they must remember that this life will have an end and death and judgement will follow and that therefore they cannot be compleatly happy unlesse by the due consideration of this they provide to secure unto themselves that happinesse which is to follow after this life is ended Vers 8. But if a man live many yeares and rejoyce in them all c. As if he should have said Suppose this should be so which is indeed very unlikely yet let him remember the dayes of darkness that is of death and the grave for it is opposed to the light and the beholding of the Sun mentioned in the foregoing verse for they shall be many that is truly many indeed many more then the dayes of the man that liveth longest can be because in the grave the house of darknesse the dead must continue till the day of the generall resurrection and if men dye in their sinnes they must continue in outer darknesse unto all eternity All that cometh is vanity that is This sheweth that all men that come into the world and all that befalls men here in this world is no better then meer vanity because they must all passe away man must dye and no man knoweth how little a while his life and prosperity shall continue So that the drift of the whole verse is to shew that though men live never so long and in never so great prosperity yet it is meer folly over much to delight herein because these things will not last alwayes the dayes of darknesse will come and when they come then it will be seen how vaine and transitory this life and the pleasures thereof were yea if men would seriously think of those dayes comparing them with the short time of mans abode here they must needs yield that this life and the delights thereof are meer vanity and even as nothing Vers 9. Rejoyce O young man in thy youth and let thy heart cheare thee in the dayes of thy youth c. Because young men are most apt only to mind the pleasures of this present life and to put off the thoughts of death unto old age therefore Solomon gives this warning particularly to them Some conceive that this is spoken by way of serious advice Rejoyce O young man c. As if he had said I would not restraine thee from the lawfull delights and comforts of thy youth Be joyfull and live chearfully so thou doest it with moderation and sobriety as still remembring thy latter end and the judgement that will follow But rather this is spoken ironically by way of scorne and derision as indeed many expressions of that kind we find elswhere in the Scripture as 1 Kings 18.27 22.15 Matth. 26.45 As if he had said Thou hast heard that the dayes of mans living here are nothing in comparison of the dayes of darknesse that will follow Now if thou wilt not be admonished hereby but hereupon resolvest that because thou must dye therefore thou wilt take thy fill of pleasure whilst thou livest Doe so take thy course live as young men use to doe in all jollity and pleasure and walk in the wayes of thy heart and in the sight of thine eyes that is Doe what ever thou hast a mind and desire to doe follow after every thing thou seest and is pleasing in thine eyes deny not thy selfe any thing which thine heart can desire or thine eyes look after see the Note Chap. 2.10 but know thou that is be thou unquestionably assured of this that for all these things that is for thy mis-spent youth and all those vaine and sinfull courses wherein now thou takest such content and delight God will bring thee into judgement that is Dye thou must thou knowest not how soon and after death God will bring thee whether thou wilt or no to stand before his tribunall at the last great day of judgement there to answer for all that thou hast done and to receive the just reward of all thine evill wayes and there will be no avoyding it Vers 10. Therefore remove sorrow from thy heart c. Or as it is in the margin of our Bibles remove anger from thy heart and then the warning is that young men should beware of rash and unadvised anger because young men are naturally thorough heate of blood prone to be furious herein and violent upon revenge and especially of being enraged against those that reprove them and would take them off from their sinfull pleasures yea and under this all other sinfull passions and perturbations of mind may be comprehended But if we reade it as it is in our Translation Therefore remove sorrow from thy heart then the advice is that young men should avoyd all sinnes and sinfull pleasures which though they may be pleasing for a time yet they will stirre up Gods indignation against them and so will at last overwhelm their hearts with sorrow And put away evill from thy flesh that is abandon all fleshly lusts and pleasures let not the members of thy body be imployed as weapons of unrighteousnesse in the service of sin And so as in the former clause the inward distempers of the heart so here likewise the sinnes of the outward man are forbidden Or avoyd those sinfull pleasures which will at last wast thy strength and ruine thy body or bring the wrath of God upon thee For childhood and youth are vanity that is foolish violently carried after pleasures that end in destruction and subject to many corruptions and besides that age doth soone vanish and passe away CHAP. XII Vers 1. REmember now thy Creator in the dayes of thy youth c. Having in the latter end of the foregoing Chapter diswaded young men from youthful lusts here he exhorts them to a constant fixing of their minds upon God as a powerful means not onely to restrain them from evil but also to quicken them in the doing of that which God requires of them and the argument that he useth to presse them hereto is covertly couched in those words thy Creator for 1. Because God made us and we received our being from him and so are
of ointment of spikenard very costly and anointed the feet of Jesus and the house was filled with the odour of the ointment see the Notes also Psal 23.5 45.7 8. Therefore doth the Spouse the Church make mention of her spikenard my spikenard sendeth forth the smell thereof And 3. that as Christs imparting to his Saints the joyes of his glorious presence in heaven is usually set forth by a banquet so also the communion they enjoy with Christ upon earth in the preaching of the Gospel and other his holy Ordinances and particularly in that love-feast at the Lords table 1 Cor. 10.21 Many shall come saith our Saviour from the East and West and shall sit down with Abraham and Isaac and Jacob in the kingdome of heaven see also Mat. 22.12 And herein it is likely there is an allusion to those holy feasts which the Jewes made with their sacrifices in the time of the Law for they did all eate the same spirituall meate and did all drink the same spirituall drink with us 1 Cor. 10.3 4. aad they were all refreshed with the same spirituall joyes though they are now more fully and clearely imparted to us in the dayes of the Gospel And accordingly therefore by the Churches spikenard here may be meant either 1. Christ or the graces of Christ While the King sitteth at his table my spikenard sendeth forth the smell thereof As if she should have said My Beloved is my spikenard he is to me instead of all perfumes and precious oyntments nothing is so sweet to me as he is Or whilst the King my Beloved sitteth in heaven compassed about with his holy Angels and glorified Saints and I am here on the earth below yet even from thence notwithstanding this vast distance the sweet savour of his graces cometh unto me and therewith I am refreshed by his word and Spirit see the Note above ver 3. and how much more then will it be so when I shall be with him in glory Or else 2. the graces and the holy fruits thereof wrought in her by Christ While the King sitteth at his table that is while Christ is present amongst his people in his word and Ordinances communicating himselfe to them and sitting with them as it were at the same table a signe of sweetest friendship and fellowship my spikenard sendeth forth the smell thereof that is my faith and other graces are actuated quickned and encreased hereby and doe yield the fruits of repentance prayer praises and other good workes which are both a comfort and refreshing to my selfe and delightfull to my Saviour So that there is nothing in me that is praise-worthy but what is the work of his own grace Vers 13. A bundle of myrrhe is my wel-beloved unto me That is a bunch or a bag of myrrhe for if by myrrhe here the flowers of myrrhe be meant then it may be best translated a bundle or bunch of myrrhe but if it be the sweet gumme that issueth from the myrrhe-tree that is here intended then it is best translated a bundle or bag However this expression seemes to imply the superabundance of grace and blisse that is stored up in Christ and the drift of the Church in these words is to signifie either that all those sweet graces in her for which her Beloved had so commended her were wholly from him or else rather that Christ was exceeding sweet and delightfull to her and a great refreshing to her upon all occasions so that though she was delightfull to her Beloved as he had before expressed yet nothing so as he was to her And besides observable it is how emphatically the Church limits this to her selfe A bundle of myrrhe my wel-beloved is unto me which is a speech of faith and propriety applying Christ and his benefits unto her selfe as indeed the faithfull doe only perceive the sweetnesse of Christ others savour nothing but worldly things only Because myrrhe hath a bitter roote and therefore they offered our Saviour for drink when he fainted wine mingled with myrrhe Mark 15.23 and it is likewise of great use for embalming and therefore was used by Nicodemus in the embalming of our Saviours dead body Joh. 19.39 therefore some conceive that Christ is compared here to a bundle of myrrhe to signifie also that Christ is bitter at first to men because of afflictions and that by Christ all true believers shall put on incorruption and shall be preserved unto eternity But it is surely the sweetnesse of the myrrhe only that is here intended He shall lie all night betwixt my brests In these words there seemes to be an allusion to the custome of women Country damosels especially in wearing bunches or nosegayes as we call them of sweet-smelling flowers within or before their breasts therewith to adorne and refresh themselves or in wearing silken sweet bagges oâ— pomanders or boxes of perfumes that the sweet savour thereof might be delightfull to themselves and others However in saying that Christ should lie all night betwixt her breasts the Church makes known what precious account she made of Christ that she desired to have him nearly united to her even that he might dwell in her heart by faith Eph. 3.17 that her affections might still cleave unto him and his to her and that she might be ever thinking of him and of the great things he had done for her Col. 3.16 Yea this lying betwixt her breasts all night may imply his constant and perpetuall abode in the Church which is that Christ promised Joh. 14.23 that he and his father would make their abode with those that truly loved him and Mat. 28.20 Lo I am with you alway even unto the end of the world And because of those words my breasts some understand it more particularly of Christs being in those that are the teachers of his Church as a bundle of myrrhe unto his people Vers 14. My beloved is unto me as a cluster of Camphire in the vineyards of Engedi The Spouse doth here farther compare her beloved the Lord Christ to a cluster of Camphire which is a sweet gumme or Cypres as the Original word is translated in the margin of our Bibles whose flowers or berries as it is said doe grow together in a cluster as grapes doe and are exceeding sweet thereby to signifie how sweet Christ was to her for which see the foregoing Note and that with respect to the many and glorious things he did and suffered for her and the many glorious priviledges and benefits he purchased for her And because Engedi a towne in the tribe of Judah Josh 15.62 called also Hazazon-tamar 2 Chron. 20.2 being neare to Jordan and watered with springs was a very fruitfull soile for gardens and vineyards where they had fig-trees and other trees which they did highly esteeme planted amongst their vines therefore the Spouse compares her beloved to a cluster of camphire or cypres in the vineyards of Engedi Vers 15. Behold thou art faire my love
the riches of Gods love in Christ to make known as it followes there ver 18 19. The breadth length and depth and height of that love which passeth knowledge 2. Because as Captains by their Banners doe gather their souldiers together and keep them close together in one body So it is by setting up the Standard and Banner of the Gospel amongst a people that Christ doth draw and gather in his Elect unto himselfe to follow and serve him and doth keep them knit together without scattering one from another And therefore under these very tearms doth the Prophet foretell the calling of the Gentiles Isa 11.10 There shall be a roote of Jesse which shall stand for an Ensigne of the people to it shall the Gentiles seek and his rest shall be glorious and againe Chap. 49.22 Behold I will lift up mine hand to the Gentiles and set up my Standard to the people and they shall bring thy sonnes in their armes c. But what now is the cause of this Surely as it is meerely the free grace and love of God that causeth him to call us by his Gospel 2 Tim. 1.9 so it is also by the Gospels discovery of Gods wonderfull love to us in Christ that we are wonne to love him againe and to serve him in love The love of Christ constraineth us saith the Apostle 2 Cor. 5.14 and 1 Joh. 4.19 We love him because he first loved us 3. Because as souldiers are by their Banner and Ensigne encouraged and heartened to fight manfully against all their enemies and not to shrink but to stick close to their colours in hope of victory so by the discovery of the love of God and of Christ in the Gospel Christians are emboldened to withstand couragiously all their spirituall enemies and are continually supported and inwardly strengthened and so are inabled to hold out unto the end in assured expectation of being at last more then Conquerors through him that hath loved them Rom. 8.37 We glory in tribulations because the love of God is shed abroad in our hearts Rom. 5.3 5. And this it is that makes the Church to her enemies Chap. 6.4 10. Terrible as an Army with Banners 4. As it is knowne to what Company souldiers belong by the Banner which they follow so true Christians are known distinguished from the men of the world by that Gospel grace of Love and by their conscionable attendance upon and obedience to the ministry of the Gospel Joh. 13.35 By this shall all men know that ye are my disciples if ye have love one to another and Joh. 10.27 My sheep heare my voice and I know them and they follow me And 5. As souldiers are wont upon the taking of any Towne or Castle to set up their Standards and Ensignes in token of conquest so the setling of the Gospel in any place is a signe that such a people are subdued to Christ and Christ doth there triumph over Hell and Death Hos 13.14 yea and they that are subdued which is strange doe triumph also as being made conquerors together with him over all their spirituall enemies see Rom. 8.36 c. Psal 20.6 Vers 5. Stay me with flagons comfort me with apples for I am sick of love The Spouse having been feasted with the dainties of her beloveds banquetting house and therein tasted of his exceeding love to her fals into a kind of swoun or love-qualm and thereupon cals upon her Bride-maids or her beloved and his Bride-men to stay her that is to support her and to keep her from sinking with flagons to wit of wine which hath a cheering reviving quality Psal 104.15 and to comfort her with apples to wit with the smell of them for when men or women are ready to faint it is usuall by putting odoriferous apples or oranges or some other strong smelling things to their nostrils to revive them or keep them from swouning That which we translate Comfort me with apples is in the Hebrew Strew me with apples as if she should have said Strew apples under me and therewith as with a bolster or bed beat up or spread under me for they used beds at their banquets and feasts uphold me from sinking and refresh my languishing spirits for saith she I am sick of love to wit either through an exuberancy of admiration and joy at the apprehension of her beloveds love to her and the delight she took in it as it is said of the Queen of Sheba when she was astonished with admiration at her seeing the exceeding glory of Solomon that there was no more spirit in her 1 King 10.5 and as it is said that Jacobs heart fainted when he heard that Joseph was still alive Gen. 45.26 or else rather through the violence and passionatenesse of her love towards him accompanied with a fear of his parting from her as indeed elsewhere the mention that is again made of her being sick of love is because her beloved had withdrawn himself Chap. 5.6 8. and working in her a vehement desire of enjoying him more fully then as yet she did at the day of her marriage And indeed that an extraordinary passion of love may thus wound the heart of a man or woman and make them sick and ready to faint is evident by that which is said of Amnons falling sick for his sister Tamar 2 Sam. 13.2 c. Love softens and melts the heart and doth often carry out the affections of lovers so violently to the party loved that their vital spirits are ready to fail thereby But now for the spiritual sense of this place we must know First for the Churches being sick of love that though the faithfull may be said to be sick of love with respect to the extream grief and anguish of their spirits in a time of sore tribulation and desertion when notwithstanding their hearts are sincerely set upon Christ yet they lie under sad apprehensions of Gods displeasure because they are for the time without all sense of Christs love to them and cannot discern the least saving work of grace wrought in them but are alwaies groaning under the remembrance of their manifold failings and sins which may well be reckoned among the most grievous of those spiritual sicknesses whereof our Saviour speaks Matth. 9.12 They that be whole need not a physitian but they that are sick and the Prophet Isa 33.24 The inhabitants shall not say I am sick the people that dwell therein shall be forgiven their iniquity yet here I conceive the sicknesse the Church speaks of must be ascribed either 1. to her being overwhelmed and overcome through astonishment at the rare discovery of Christs wonderfull love to her whereof she had spoken in the foregoing verse and the unusual measure of joy wherewith hereupon she was transported and ravished Or 2. rather To her excesse of love and ardent longing after a fuller enjoying of Christ her beloved wrought in her by that late discovery of his exceeding love to her and
Vineyard at Baal-hamon Some indeed doe here by Solomon understand Christ and by his Vineyard his Church which is said to be in Baal-hamon either with respect to the world among the multitude of whose nations Christ hath his Church which is his choice Vineyard or with respect to the manifold fruit which she yieldeth or ought to yield to Christ being planted by him in a fruitfull soyle and watered continually with his blessing And accordingly we understand the following words He let out the Vineyard to keepers to wit that Christ hath appointed his servants the Prophets first and afterwards the Apostles and their successors to watch over and to dresse his Vineyard the Church see Matth. 21.33 1 Cor. 3.9 Every one for the fruit thereof was to bring a thousand pieces of silver that is they were all to bring as great an encrease in to Christ as possibly they could But I say the words may farre more clearely be taken as spoken by way of comparison and that Christs aime herein is to assure his Church and that by way of replying to that request of hers ver 6. Set me as a seale upon thine heart c. that he did far more highly prize her then Solomon did that rich and goodly Vineyard which he had at Baal-hamon To which end first he sets forth the excellency of Solomons Vineyard in this Verse and then afterwards in the next verse he sheweth what a far more precious and delightfull Vineyard his Spouse his Church was to him Solomon saith he had a Vineyard at Baal-hamon he let out the Vineyard unto keepers that is to severall farmers or officers that were to dresse and manure it every one that is every one of the keepers severally for the fruit thereof was to bring a thousand pieces of silver where a thousand as usually elswhere may be put indefinitely for a great number see Chap. 4.4 Isa 7.23 Eccles 7.29 As if he had said Every one of the keepers payd thousands for the fruits of it all which is expressed to set forth the great fruitfulnesse of this Vineyard which yielded so great a rent to Solomon the owner besides the profit which the keepers made of it that hired it And besides to imply the difference that was betwixt Solomons and Christs Vineyard in that Solomon though a King could not keep his Vineyard himselfe but was faine to set Officers or farmers to take care of it as his father had done before him 1 Chron. 27.27 who therefore had their share in the fruit of it whereas Christ lookes to his Vineyard himselfe and so all the fruit and benefit thereof belongs unto him alone as is more fully expressed in the next verse Vers 12. My Vineyard which is mine is before me c. They that take these to be the words of the Spouse according to what was noted on the foregoing verse doe likewise therefore hold that here she proves how much more highly she prized her Vineyard then Solomon did his to wit because she did not let out her Vineyard to farmers as Solomon did his but had it continually in her own eye dressing it her selfe and reserving it wholly to her selfe for her own peculiar use and delight And accordingly they take the following words to be spoken by her as in a kind of glorying over Solomon Thou O Solomon must have a thousand and those that keep the fruit thereof two hundred As if she had said Thou O Solomon must afford the keepers of thy Vineyard a fift share of the profit which it yields but the benefit of mine redounds wholly to my selfe But as was before said the words doe appeare farre more clearly to be the words of the Bridegroom and so the words of Christ concerning his Spouse the Church and that having in the foregoing verse set forth the excellency of Solomons Vineyard at Baal-hamon here as by way of opposition he shewes how farre inferior Solomons Vineyard was to his and what far more precious account he made of his Vineyard then Solomon did of that which yielded him so great a revenue as namely 1. Because Christs Vineyard is more peculiarly his then Solomons was which may be implyed in those words My Vineyard which is mine The Church was Christs by conquest purchase and donation and that as an eternall inheritance Psal 2.7 whereas Solomons Vineyard was his only upon temporary and uncertaine tearmes 2. Because Solomon was faine to have keepers to look to his Vineyard in his absence but Christ is alwayes present in his Church Matth 28.20 Revel 2.1 and therefore as likewise because it is so deare to him and he takes such comfort and delight in it he watcheth over it keeps it and dresseth it himselfe according to that which the Lord saith of his Vineyard Isa 27.3 I the Lord doe keep it I will water it every moment lest any hurt it I will keep it night and day for indeed though Christ imployes his Ministers to be under him keepers of his Vineyard yet they are but as instruments in his hands they do all they do by strength derived from him and can doe nothing except he be present with them and in them 1 Cor. 3.5 yea and when they have done what they can thorough Christ that strengthens them it is onely the Lord Christ that doth make his Vine fruitfull and yield her encrease 1 Cor. 3.6 7. And 3. Because consequently the whole fruit of Christs Vineyard he reserves wholly to himselfe not suffering any part of it to be alienated from him or to be disposed of by others for though Christ doth alwayes reward those whom he employes as keepers and labourers in his Vineyard Matth. 20.1 2. both here and hereafter Dan. 12.3 Every man shall receive his own reward according to his own labour 1 Cor. 3.8 yet the revenue and fruit of his Vineyard he reserves wholly to himselfe the faith love and obedience of his people and the glory of all that is done for them and by them is all for Christ and not for his Ministers And this is that which he implyes in the following words wherein by an Apostrophe turning his speech to Solomon Thou saith he O Solomon must have a thousand and those that keep the fruit thereof two hundred As if he should have said Thus it is with thy Vineyard thy keepers goe away with a fift part of the profit but it is not so with mine all the profit of my Vineyard redounds wholly to my selfe Some Expositors I know doe take these last words as spoken to Christ the true Solomon Thou O Solomon must have a thousand c. implying that though Christ was to have the maine profit of the Vineyard yet his Ministers his watch-men and labourers were to receive a liberall compensation and should eate of the fruit of the Vineyard too according to that of the Apostle 1 Cor. 9.7 Who planteth a Vineyard and eateth not of the fruit thereof But then I say we must take
1 Sam. 2.1 Vers 25. I will set his hand also in the sea and his right hand in the rivers That is so far shall he extend his dominions by his sword which in David was accomplished when he vanquished the Philistines that inhabited by the sea and the Syrians unto the river Euphrates see 2 Sam. 8. And indeed we must understand this promise much as that concerning Solomon Psal 72.8 for which see the Note there Vers 26. He shall cry unto me Thou art my father That is 1 He shall be my son in a speciall manner as being a figure of Christ for which see the Notes 2 Sam. 7.14 and Psal 2.7 2ly He shall receive the kingdome not by succession from his earthly parents but as by adoption from me 3. He shall call upon me depend on me and shall every way carry himself as a son to me Vers 27. Also I will make him my first-born c. As this is meant of David it implyes 1. that God should highly esteem of him 2. that he would honour him above all his people though he were the youngest amongst his fathers sons by conferring the kingdome upon him yea and 3. that he should be exalted in dignity above all the kings of the earth to wit in that he was set apart to be a type of the Messiah see also the Note upon a like expression Exod. 4.22 But now in Christ this was most clearly accomplished in regard of the dignity of his person and office being King of kings and Lord of lords and therefore called the first-begotten Heb. 1.6 the first-born amongst many brethren Rom. 8.29 and the first-born of every creature Col. 1.15 Vers 28. My mercy will I keep for him for evermore c. To wit that mercy promised concerning the perpetuity of Davids seed and kingdome see the Note 2 Sam. 7.15 Vers 29. His seed also will I make to endure for ever c. That is the posterity of David see the Note 2 Sam. 7.16 which is clear by the following clause and his throne as the daies of heaven that is as long as the world shall last see the Note Deut. 11.21 or as long as the heavens shall last for though the heavens shall be changed Psal 103.26 as a vesture shalt thou change them and they shall be changed yet they shall not utterly be destroyed but being renewed shall continue for ever 2 Pet. 3.13 But yet by his seed in the first clause we may also understand the seed of Christ to wit true believers who are as it were born again to God by the sorrows of Christ upon the Crosse which were as the pains of a woman in travell see the Note 2 Sam. 22.51 Vers 30. If his children forsake my law c. For this and the two following verses see the Note 2 Sam. 7.14 Vers 34. My covenant will I not break c. As if he should have said Though they break my statutes yet will not I break my covenant for this seems to have reference to that before vers 31. If they break my statutes c. Vers 35. Once have I sworn by my holinesse That is By my self who am holy and cannot lie and of whose holinesse the Sanctuary where I dwell amongst them is an evident sign As for that expression once have I sworn it is as if he had said And that is enough for such an expression we frequently use to imply the certainty of what we say Once for all I tell you that so and so it is Vers 36. His seed shall endure for ever c. See the Note above vers 29 and his throne as the Sun before me that is to the end of the world see the Note Psal 72.5 for to these heavenly bodies he compares the kingdome of David and Christ 1. because they are more stable and lesse subject to change then the things here below 2. to give a hint of the splendour and glory of this kingdome and 3. to imply that we must look up to heaven for the accomplishment of what is promised concerning this kingdome and not expect it upon earth Vers 37. It shall be established for ever as the moon c. That is As the moon though it sometimes waxeth and sometimes waneth and sometimes seemeth to be quite gone yet it alwaies continues settled in the heavens so shall it be with Davids kingdome and with the Church and kingdome of Christ though it be subject to variety of changes yet it shall certainly continue for ever And then for the following clause and as a faithfull witnesse in heaven though some understand it of the rain-bow thus that as the rain-bow is a faithfull witnesse concerning Gods promise that he will never drown the world any more so it shall be also as a faithfull witnesse in heaven concerning the perpetuity of Davids kingdome yet because the rain-bow doth seldome appear and when it doth appear it soon vanisheth again and the Psalmist seems to speak here of that which might constantly be a visible witnesse of the perpetuity of Davids kingdome therefore the most of Expositours do understand it of the moon thus It shall be established for ever as the moon and as a faithfull witnesse in heaven that is The kingdome of David shall as surely be established upon earth as the moon is settled and established in heaven which as it is a witnesse of times and seasons so it shall for ever be a witnesse in heaven of the stability of this my promise according to that Jer. 33.20 21. Thus saith the Lord If you can break my covenant of the day and my covenant of the night and that there should not be day and night in their season then may also my covenant be broken with David my servant that he should not have a son to reign upon his throne or of the stars and other the lights of heaven in generall It shall be established for ever as the moon and as a faithfull witnesse in heaven that is and as any other of the faithfull witnesses in heaven to wit the stars which are established as witnesses in the heavens faithfully to distinguish between times and seasons Gen. 1.14 Vers 38. But thou hast cast off and abhorred thou hast been with thine anointed Because it is not clear at what time this Psalm was penned for which see the Note before on the Title of this Psalm we cannot expresly say whether this be meant of Gods being wroth with Jehoiachin or Zedekiah who were carried captives into Babylon or with Rehoboam in whose time the kingdome of Israel was first broken in pieces or of his being wroth with David in his successours in generall However clear it is that the drift of the Psalmist is to shew that Gods dealing with them seemed in outward appearance to crosse all the severall branches of the promises before recited for as this which he saith here of Gods casting off and abhorring and being wroth with his anointed and consequently with his