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
understand by wise men those that are spiritually wise and godly and by the fool and the brutish man such as are carnall wicked men and thence they conceive are those different expressions that the wise are said to die but the fool and the brutish person to perish But I understand the words rather in the most generall sense and conceive that the drift of them is to shew that death is the end of all men whatsoever and that when that hour comes they must all part with the wealth of this world and leave it to others And yet some understand that last clause and leave their wealth to others of leaving it to strangers and not to their own posterity or family according to that which is said elsewhere Eccles 6.1 2. Luke 12.19 and Psal 39.7 Vers 11. Their inward thought is that their houses shall continue for ever c. That is They verily think within themselves that they shall dwell in their houses for ever or that their posterity shall continue for ever see the Note Exod. 1.21 or that the houses they build shall remain for ever which the following words and their dwelling places to all generations make the more probable All these waies the words may be understood and accordingly the drift and scope thereof may be either 1. that these mighty men do carry themselves so as if they thought they should live for ever yea though by daily experience they see the contrary for this aggravation of their brutishnesse is implyed by subjoyning this upon that which went before vers 10. or 2. that at least they expect that their memory shall in their posterity and in their stately dwellings and great revenues be continued for ever and therefore they set their hearts upon these outward things in stead of seeking to assure themselves that their names are written in heaven they are only sollicitous to make their names famous upon earth and therefore they call their lands after their own names to wit to perpetuate the memory of their names as Alexandria was called of Alexander and Caesarea of Caesar c. Vers 12. Neverthelesse man being in honour abideth not c. That is The man that is in honourable condition but is brutish wicked and understandeth not as is expressed afterwards vers 20 continueth not in his honourable estate if God doth not whilst he lives strip him of his worldly dignities yet at least death will surely pull him down he is like the beasts that perish that is in regard of the present life which such men only mind dying he passeth away as the brute beasts do and then they are forgotten as the beast is when it dies and there is no more reckoning made of them then of beasts that dying of themselves are left in the field as carrion to rot and putrify The first clause man being in honour abideth not was commonly by the ancients understood of the sudden fall of our first parents from that estate of honour wherein God at first created them But the whole context shews that this cannot be here intended the most that can be said herein is that there may be a secret allusion to Adams fall to wit that as he continued not in his glorious condition so neither do these wicked men abide long in their pomp and outward prosperity Vers 13. This their way is their folly c. That is This their constant practise to wit in pursuing worldly riches and greatnesse and seeking to perpetuate the memory of their names by their stately dwellings c. for this refers to that he had said before vers 11. is no better then meer folly or discovers their folly however they account it a high point of wisdome Or it may be referred to that which was said in the foregoing verse This their way that is this which is the issue and event of their way to wit that they abide not in honour but perish as the beast doth is their folly that is manifests their folly Yet their posterity approve their sayings that is though they by experience see the vanity and folly of these waies of their fathers who after all their dreams of living here for ever and of the perpetuity of their names die as others and are buried in oblivion yet they approve of their counsell and commands whereby they advised them to mind these things chiefly these are the sayings of their fathers which some conceive are here meant or they approve of their sayings that is in that they think and speak and doe the same things treading exactly in the steps of their fathers For even the deeds of their fathers do proclaim what their judgements are and therefore even with respect thereto it may be said that their children do approve their sayings Vers 14. Like sheep they are laid in the grave death shall feed on them c. That is As the silly sheep are by flocks driven into a narrow pin-fold or into the shambles that they may be killed and eaten being no way able to make any resistance nor ever fearing any danger they are in so shall these great ones whom the whole world could hardly satisfy be brought thick and threefold in great numbers and lodged together in the narrow compasse of a grave under the power and tyranny of death where for all their former greatnesse and bravery they shall be made worms meat yea meat for the worm that never dies death both temporall and eternall shall feed on them and that for ever the wicked in hell being as the grasse is to the beast that still growing continueth still to be meat for it And the upright shall have dominion over them in the morning that is though they die as well as others yet at the last day the day of the generall resurrection which is as it were the morning the dawning of that new day of eternall life which shall never have end when all that sleep in the dust Dan. 12.2 shall awake and rise and the darknesse of the ignorance afflâ—ctions of this life coming to an end the Saints shall behold Christ the sun of righteousnesse appearing in his glory face to face they shall have dominion over these great ones that had before in this life tyrannized over them to wit in and by Christ their head whose footstool they must be made according to that 1 Cor. 6.2 Do ye not know that the Saints shall judge the world This I conceive is the meaning of this clause Yet some understand it otherwise and the upright shall have dominion over them in the morning that is they shall soon get the better of them and be in a better condition then their great oppressors As for the last clause and their beauty or strength shall consume in the grave from their dwelling the meaning is that from their magnificent dwellings where they had lived in so great pomp and state they should be brought to the grave where their glory and strength together
secret but God doth many times bring it to light and it may well be too which some conceive that this particular is added the rather to intimate that by such discovering of the hellish secrets of many men he maketh it evident that he doth not execute the judgements before mentioned merely to exercise a tyrannicall power over his creatures but that he hath just cause to doe as he doth though we know it not Vers 23. He increaseth the nations and destroyeth them he enlargeth the nations and streighteneth them again That is he mightily increaseth the number of a people and then destroyeth them and brings them to a handfull again and so likewise he many times enlargeth their territories dominion power and wealth and then bringeth them again into as great streights and as low a condition as ever before Vers 24. He taketh away the heart of the chief of the people of the earth c. By the chief of the people of the earth may be meant either the Princes and Rulers of each nation or those that are the chief and choicest amongst a people for wisedome and courage c. and it is said that God taketh away the heart of these men and causeth them to wander in a wildernesse c. because he many times deprives them of their wisedome and understanding brings them into unavoidable streights into a desperate lost condition so that they are as men in a wood or wildernesse not knowing which way to turn themselves yea as blind and drunken men that grope at noon-day as if it were night and thereupon enter upon waies which no wise man ever trod and take up resolutions and counsells that are most pernicious to themselves and others This I conceive is the true meaning of the words yet some understand it literally that God takes away all heart and courage from them and so causeth them to goe into desolate wildernesses to hide themselves CHAP. XIII Vers 1. LOe mine eye hath seen all this c. The drift of Iob in these two verses is the same as in that he had said before chap. 12.2 3. concerning which therefore see the Notes there to upbraid his friends for despising him out of a high conceit which they had of themselves by willing them to observe from what he had now spoken that he understood as much concerning the justice the wisedome the power and providence of God as they did Vers 3. Surely I would speak to the Almighty and I desire to reason with God Zophar had said chap. 11.5 O that God would speak and open his lips against thee and that as deriding Iobs former confidence in wishing he might plead his cause with God in reference hereto therefore Iob here professeth that he was still of the same mind Surely I would speak to the Almighty and I desire to reason with God as if he had said I could say much more to you but however confident you are that it would go ill with me if God should grant me my wish herein I still desire rather that I might plead my cause with the Almighty not as with an adversary but as before my judge not to accuse him for any thing he hath done to me which never came into my thoughts but to justifie my self against your false accusations and modestly to desire to be informed by him why his hand is so heavy upon me which as yet I professe I understand not You judging of me by what I suffer and misconstruing all that I speak do most unjustly condemne me for an hypocrite but now God is omniscient and knows the integrity of my heart and besides he is true and just and will therefore certainly bear witnesse to the truth and justifie his servant whom you condemne so that though I know God in his majesty must needs be terrible to his enemies yet trusting in mine integrity I should desire to plead my cause before him Vers 4. But ye are forgers of lies ye are all physicians of no value 1. Because they had affirmed that God never laid such sore afflictions upon any righteous man as he had done upon him and thence concluded that he was a wicked hypocrite but yet withall had very cunningly and artificially composed their speeches with many fair flourishes and plausible pretences that they spake what they spake merely out of zeal for Gods glory to defend his unquestionable justice and holinesse and out of a desire to win Iob to repent of his wickednesse and so to seek reconciliation with God thence is that expression But ye are forgers of lies much like that Psal 50.19 Thou givest thy mouth to evil and thy tongue frameth deceit and so also he retorts upon them that sin of lying wherewith they had unjustly before charged him chap. 11.3 and 2. Because misjudging of him and so not rightly applying the truth they had delivered under a pretence of comforting him they had added to his afflictions and done what in them lay to drive him to despair and all their exhortations that he should repent c. were to no purpose therefore he tearms them physicians of no value as being herein like to unskilfull physicians who not considering or not understanding the disease of their patients give them good medicines but altogether improper for such a disease and so do them more hurt then good The expression is to the same sense with that where he calls them miserable comforters chap. 16.2 Vers 5. O that you would altogether hold your peace and it should be your wisedome Zophar had protested that he could not hold his peace and suffer Iob to run on as he had done chap. 11.3 Should thy lies make men hold their peace c. and it seems in relation hereto Iob now tells him that considering how false and to no purpose that was that he had spoken as was implyed in the foregoing verse it would be a part of greater wisedome if both he and the rest of his friends would hold their peace and so hearken to what he should say to them and that had they continued silent as they were at first when for seven daies together they sat by him and spake not one word to him chap. 2.13 they had never discovered so much folly as now they had done which agrees fully with that of Solomon Prov. 17 28 Even a fool when he holds his peace is counted wise and he that shutteth his lips is esteemed a man of understanding Vers 7. Will you speak wickedly for God and talk deceitfully for him They speak wickedly for God that under a pretence of pleading for God do speak any thing that is evil or wicked or which if it be well examined doth indeed tend to the great dishonour of God and so also they talk deceitfully for him that maintain that which in their own consciences they know is not true and yet they cunningly set a fair glosse upon it and carry the matter with a great shew of zeal
brought us into the promised land thou didst still manifest thy fatherly care over us in that thou didst yearly refresh the land with seasonable showrs and thereby didst renew the strength of that thine inheritance see the Note Exod. 15.17 when it was dryed up and spent wearied as it were with the scorching heat of the Sun so that it grew faint for want of water and not able to yield fruit any longer This I conceive is the meaning of this place Yet some understand it of Gods refreshing his people his inheritance see the Note Deut. 4.20 with the showrs of the Gospel see the Note Deut. 11.11 Vers 10. Thy congregation hath dwelt therein c. This is added to shew the reason why God did yearly blesse the land with such encrease namely that his people might be provided for whom he had planted there and that the rather because it was indeed almost a miracle that such a spot of ground as Canaan was should nourish so many millions of people which is not now sufficient as some report to nourish the thousandth part of them Thou O God hast prepared of thy goodnesse to wit this land or rather this fruitfull encrease of the land for the poor that is thou givest so great an encrease that even the poor are provided for or thou hast provided liberally for thy poor people and so he calls them either to intimate that their condition would have been soon poor enough if God had not so provided for them and in reference to their poor condition in the wildernesse or in Egypt or their ancestours and all to magnify Gods goodnesse in setting his heart upon such a wretched people See the Note Deut. 26.5 Vers 11. The Lord gave the word c. Here David begins to speak of the victories God had given his people wherein he insists the longer because the praysing God for some late victories obtained was one chief thing intended in this Psalm The Lord gave the word that is By vanquishing their enemies for them God put a triumphant song into the mouths of his people or he caused the tidings of severall glorious victories to be brought to them great was the company of those that published it that is in every town and village the women came out for the word in the original here is in the feminine gender and that in great multitudes to sing songs of triumph concerning which custome see the Note 1 Sam. 18.6 That this may be also applyed to the publishing of the glad tidings of Christs victories over the world and death and Hell by the ministers of the Gospel who bring this treasure to men in earthen weak vessels I deny not but that it should be here intended I cannot see Vers 12. Kings of armies c. This may be taken as that song of triumph which the women should sing implyed in the foregoing verse or else as the words of David wherein he continueth the relation of the Churches victories Kings of armies that is Kings attended and furnished with divers and mighty armies did flee apace to wit as stricken with great terrour yea the words in the originall did flee did flee may imply that they were often and suddenly put to flight and that they fled severall waies and farre away see Deut. 28.25 And she that tarried at home divided the spoile that is the women that stayed at home and the meaning is either that the souldiers had such rich spoile that at their return they had much to give away amongst their wives and daughters and friends or that the enemy was so wholly vanquished that the women did not fear to goe out to gather the spoile that was left in the field and so the mighty became a prey to weak ones And this may be applyed also to the victories of the Church in the daies of the Gospel over her enemies spirituall and temporall Vers 13. Though ye have lien among the pots c. This also may be taken as a part of the womens song before mentioned wherein they encourage the people of God or rather as the words of the Psalmist wherein from the great things he had recited which God had done for his people he encourageth them to trust in God for the time to come Though ye have lien amongst the pots that is though ye may be for a time in great darknesse and distresse in great streights and poverty kept in the basest bondage and drudgery like kitchin-scullions that lay themselves down to sleep amongst the pots or as some say like those scullions in an army which may be indeed particularly intended because the Psalmist is here speaking of war that skulk by night amongst the pots there to shelter themselves from the cold winds and rain so are all-over besmeared with dirt and smoak and soot yet shall ye be as the wings of a dove covered with silver and her feathers with yellow gold that is God will bring you again to a very prosperous condition and make you glorious by deliverance Yea and it may also imply that those afflictions should not impair their spirituall dignity and beauty but should rather promote it in that their faith and courage and other graces should shine the more brightly And how this may be applyed to that purity and glory wherewith Christ shall clothe those that were most wretched and loathsome in their naturall condition we may easily conceive As for his comparing them to doves see the Note Psal 55.6 Vers 14. When the Almighty scattered kings in it c. That is in the land of Canaan Gods inheritance mentioned vers 9 it was white as snow in Salmon to wit say some expositours with the bones of the slain scattered thereon But considering how this is joyned with the foregoing verse I rather think that in saying the land was white as snow in Salmon on the lofty tops whereof they say the snow used to lye all the year long David intended to signify that by those victories God had given them the land was brought as it were miraculously into a flourishing prosperous and joyfull condition which whitenesse signifieth that was in a darksome and dolefull condition before Vers 15. The hill of God is as the hill of Bashan a high hill c. Here David begins to set forth the chief priviledge which God had afforded his people and which was indeed the fountain from whence all other blessings did flow in unto them namely that God had chosen to dwell amongst them as his peculiar people for to intimate this he extols mount Sion whether they were now carrying the Ark the sign of Gods presence equalling it with or exalting it above all other hills whatsoever in this regard For so the words must needs be understood as they are render'd in our Translation The hill of God is as the hill of Bashan c. as if he had said Though Sion the hill of God be but a barren and a small low hill of
probably therefore either by David to be sung when the Ark was removed from the house of Obed-Edom to Zion or for the use of his son Solomon when he came to build the Temple or else by Solomon himself that the people might use it all the time the Temple was building or particularly at the great solemnity of the Temples dedication But however the drift of this petition Lord remember David all his afflictions is to desire of God that by settling and prospering the throne of David the Temple the place of his publick worship by blessing the service that was there done him he would make it evident that he was mindfull of him did highly esteem him both for what he had suffered for his sake and especially for his great sollicitousnesse to have built God a house which is the chief thing that is intended by his afflictions For first because when David had made known how earnestly desirous he was to build God a Temple God did hereupon tell him that his son should doe it though he might not and did withall make many gracious promises to him concerning his kingdome the Temple the flourishing estate of his Church people 2 Sam. 7.10 16. concerning which see the Notes there therefore this Lord remember David and all his afflictions is all one in effect as if this had been added too And remember also the promises which thou didst then make unto him for so we see the like expression used Deut. 9.27 Remember thy servants Abraham Isaac Iacob look not unto the stubbornesse of this people that is Remember the covenant which thou madest with Abraham Isaac Jacob and because of that do not destroy this people though they be a stubborn people And 2. because David had undergone so many afflictions in a manner all his daies for the advancement of Gods glory that in confidence that God would at last doe for him what he had promised him and because he had been so anxiously sollicitous to build a house for the Lord therefore in these words Lord remember David all his afflictions this also may be comprehended that even in this regard God would be the readier to doe good to him who had been so zealous for his glory had suffered so much for his sake Vers 2. How he swore unto the Lord c. See the Note 2 Sam. 7.3 vowed unto the mighty God of Iacob that is the God whom Jacob worshipped and trusted in as an almighty God Gen. 49.24 who by his almighty power had delivered Jacob out of all his dangers and troubles Vers 3. Surely I will not come into the tabernacle of my house c. To avoid the absurdity of thinking that David should make such a rash unwarrantable vow as this might seem to be that till he had his desire satisfied in that which is afterwards expressed he would abide in the open air never goe within his doors nor ever take any rest either by day or by night some say that David spake this with reference to his purpose of taking the fort of Zion from the Jebusites 2 Sam. 5.6 where by revelation he knew that God meant to have the Ark settled and which he might probably think would be accomplished within some short time And then others again say that he meant it only of that stately cedar house which he had lately built for himself in Jerusalem 2 Sam. 7.1 2. to wit that he would not goe into that house so also that he would not goe up unto his bed nor vers 4. give any sleep to his eyes nor slumber to his eye-lids to wit in that house But neither of these expositions give me any satisfaction I rather take these to be hyperbolicall expressions of the continuall exceeding great care wherewith he was perplexed about providing a settled place for the Ark to rest in like that Prov. 6.4 5 Give not sleep to thine eyes nor slumber to thine eye-lids deliver thy self as a roe from the hand of the hunter c. Neither is it any more in effect then if he had said I will never lay by this care to mind my self in any thing whatsoever I shall never with any content abide in mine own house or with any quiet rest in my bed untill c. Vers 5. Vntill I find out a place for the Lord c. That is Untill I find where the place is of which God hath so long since spoken see the Note Deut 12.5 that there he would have his habitation that there the Ark should take up its settled abode or rather Untill I provide prepare or build a dwelling-place for the Lord for so the same expression is used Act. 7.46 where it is said of David that he found favour before God desired to find a tabernacle for the God of Iacob and so it is more clearly expressed in the following clause an habitation or as it is in the Hebrew habitations for which see the Note Psal 43.3 for the mighty God of Iacob see above vers 2. Vers 6. Loe we heard of it at Ephratah c. A very obscure place this is But the most probable expositions that I find amongst Expositours are these 1. That in these words a reason is given why David was so sollicitous to have the Ark brought into its resting place and why the people were so glad to have this done to wit because formerly it had been still in a fleeting condition carried up and down from one place to another to expresse which they say we heard of it at Ephratah that is we heard of the Ark that in old time before our daies it was in Ephratah that is in the land of Ephraim to wit in Shiloh indeed why might not the land of Ephraim be called Ephratah seeing we find that Jeroboam because he was of the tribe of Ephraim is called an Ephrathite 1 Kings 11.26 we found it in the fields of the wood that is when the Philistines brought back the Ark out of their countrey we found it in the field of Bethshemesh 1 Sam. 6.12 13 14 or when David went to fetch it to mount Zion we found it in Kiriathjearim 1 Sam. 7.1 1 Chron. 13.5 6. which signifyeth properly a town or city of woods that is situated nigh unto woods and so the full scope of these words is as if they should have said Thus hath the Ark been formerly transported from place to place but now care hath been taken to bring it to the place where it must alwaies abide 2. That the care of David in bringing the Ark to the place which God had appointed for it is set forth by shewing the different opinions which men formerly had concerning the place of the Arks settled abode we heard of it at Ephratah that is we heard of the resting place for the Ark the mansion or habitation for the mighty God of Jacob mentioned in the foregoing verse
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
now added But I rather conceive that the drift of this expression is only to shew that having spoken before of several vanities whereto men in this life are subject and having in the close thereof shewed how men should remedy this by living comfortably and contentedly in all conditions he now betook himselfe to consider of other vanities Or that having spoken before of oppression and injustice Chap. 3.16 he now returned againe to consider of this vanity yet further thereby to shew how hard a thing it is to live contentedly as was advised in the close of the foregoing Chapter And the difference may be conceived to be this that before he spake only of the oppression that he found in seats of Justice but here now he speaks more generally of all the oppressions that are done not only amongst Magistrates but also amongst all other sorts of people And behold the teares of such as were oppressed and they had no comforter that is no body that did either afford them any help or that did so much as speak comfortâ—bly to them to wit either because they durst not doe it or because through hard-heartednesse and inhumanity they would not doe it And on the side of their oppressors there was power to wit in that they were men of might themselves and had many potent friends to side with them but they had no comforter which is againe repeated thereby to imply how great an aggravation of their misery this was or else with reference to the foregoing clause to shew how sad their condition was in regard of this circumstance that though they were altogether unable to defend themselves against their oppressors yet no body did compassionate their condition and afford them any comfort But however the drift of Solomon in mentioning this is to shew the vanity and misery that men in this life are subject to not only in regard of such as are thus oppressed but also in regard of others that must needs be troubled and afflicted at least if they be men that love Justice and feare God to see so much injustice and confusion in the world as we may more plainly see by that which followeth Vers 2. Wherefore I praised the dead which are already dead more then the living which are yet alive Either this must be taken as spoken by Solomon according to the judgement of flesh and blood because great miseries and oppressions make men weary of life and desirous to dye Or else as spoken with reference only to the sufferings of this life to wit that the dead are in a better condition then the living in this regard that the dead are out of danger of the misery and sorrow to which those that live here are continually subject for otherwise there is no question to be made but that life considered simply in it selfe is better then death and that to live though under great oppressions and miseries may be in many regards better then death seeing so living men may both by patient suffering and wel-doing bring much glory to God and doe much good to their brethren But what is intended by these expressions The dead which are already dead and the living which are yet alive I answer that the drift of these expressions may be only to imply the cause of this assertion to wit that the dead are in a better condition then the living because they are dead and so are not lyable to such oppressions and sorrowes and the living are in a worse estate because living they must needs be subject to these miseries Or rather by the dead which are already dead may be meant those that are quite dead and are thereby distinguished from those that may be said to be dead men only in regard of mortality or in regard of their being in any desperate condition out of which there seems to be no hope of recovery whence is that of the Prophet concerning the Jewes in Babylon Isa 26.19 Thy dead men shall live together with my dead body shall they arise Or that are continually dying under the hands of cruel oppressors that are still devouring them and as it were eating them alive according to that Mic. 3.3 They eate the flesh of my people and slay their skin from off them and they break their bones and chop them in pieces as for the pot and as flesh within the Caldron And by the living which are yet alive are meant those that by reason of their oppressors live in such a languishing condition that all that can be said of them is that they are yet alive and are not quite dead And so that which Solomon aimes at in the Emphasis of these expressions seemes to be this that those that are quite dead are happier then those that alwayes live a dying life because of the cruelty of their oppressors Vers 3. Yea better is he then both they which hath not yet been c. To wit in regard of this that he neither doth feele nor ever hath felt any misery But this also must be taken as spoken according to the judgement of sense and meerly with relation to the miseries that men in this life are liable to Doubtlesse not to have been cannot simply be preferred before a mans being in this life though herein he undergoe many sore afflictions and sorrowes and that because if men live in the feare of God their advancing Gods glory hereby their enjoying Gods favour and the hope they have of eternall happinesse may well overbalance all their misery But now if we compare the man yet unborne with him that lives meerly with respect to a suffering condition then unquestionably it is not so ill not to be at all as to live miserably especially to be miserable as wicked men are sometimes here but alwayes when they come to be cast into hell which is that our Saviour said of Judas that betrayed him Matth. 26.24 It had been good for that man if he had not been borne As for the following words Who hath not seen the evill work that is done under the Sunne therein the reason is given why the man that never was in the world is better then both he that lives under oppression and he that is dead and so is freed from all such miseries namely because such a one hath never seen the evill work that is done under the Sunne which may be meant not only of never undergoing the evill of any such oppressions for to see evill is often put in the Scripture phrase for suffering evill but also of never being afflicted with seeing such confusion and oppression in the world Vers 4. Againe I considered all travel and every right work c. That is all that is done by men with much industry and labour and with much exactnesse of skill and cunning and ingenuous invention all vertuous and commendable enterprizes all noble endeavours after eminency in any kind whatsoever that for this a man is envied of his neighbour that is of