therefore in a poeticall manner he speaks to the gates of the Temple calling them everlasting doors because the Ark that had been often removed from one place to another was now in the Temple to continue for ever according to that Psal 132.14 This is my rest for ever c. see also the Note 1 Kings 9.3 And by speaking to the gates to lift up themselves either first he may mean the building of them up Lift up your heads O ye gates that is Be ye built up that the Lord of glory in his Ark may enter into you or secondly the lifting up of the upper posts of the gates as if he had said Raise up and enlarge yourselves and become greater then you are because the great King of Glory is to enter in by you alluding to the custome of opening the gates of a house or city to the widest when some great Prince is to come in or thirdly the lifting up of their heads in a way of glorying and rejoycing as if he had said Triumph and rejoyce O ye gates thereby the better to set forth the solemnity and joy of the Arks removall into the Temple But secondly Doubtlesse under this type 1. he speaks to the Church the true spirituall Temple desiring that this Temple may be built up and that at her doors which are called everlasting because the Church shall continue for ever the Lord Christ the Lord of glory 1 Cor. 2.8 may be entertained with joy as their Lord and King and so he may enter and rule as king amongst them 2. to Christians the particular members of the Church or to all men in generall who being converted become the true Temples of the ever-living God 1 Cor. 3.16 at the doors of whose hearts called everlasting doors because they shall live for ever he knocks to have entrance Rev. 3.20 exhorting them to lift up their heads that is to raise up their hearts from all earthly things and to prepare them by faith that God in Christ the Lord of glory and by whose merits all his members are glorified may enter in and dwell and rule in their hearts by faith 3. as some conceive to Princes and Magistrates exhorting them to let in the Lord Christ and the Gospel and kingdome of Christ into their kingdomes and common-wealths expressing this in these tearms Lift up your heads O ye gates c. either as alluding to the custome of Magistrates sitting in the gates in those times when they judged the people or because of the great power that such men usually have either to let in or to keep out the profession of the Christian religion amongst the people and 4. to the gates of Gods holy Temple in heaven calling upon them with all joy to entertain the Lord Christ when he should after the accomplishment of the work of mans Redemption triumphantly ascend into heaven and so in these words Lift up your heads O ye gates c. there may be an allusion to those triumphall Arches which used to be set up for the entertainment of great Conquerours Vers 8. Who is this king of glory c. These words must be taken as a question propounded by David either in his own name as if he should have said But who now is this king of glory that I speak of that so he might take occasion to extoll this king of glory and shew what reason there was why they should gladly receive him or in the name of some other that might move this question as if he should have said But now if any one shall demand of me Who is this king of glory I answer the Lord strong and mighty c. I know many Expositours take them to be the supposed reply of those that were spoken to in that foregoing figurative expression Lift up your heads O ye gates c. and accordingly they conceive that this reply is made either by way of scorning and despising Christ as if they should have said What is this your glorious king that we should submit to him or else by way of desiring to be informed and satisfied concerning Christ yea they that understand the former verse of Christs ascension into heaven take these words as the reply of the Angels admiring that one clothed with a humane body should ascend above the heavens and enter in as the Lord of that Jerusalem But that which is first said of this seems most probable And however that which is answered The Lord strong and mighty the Lord mighty in battel plainly imports that it was he who being of infinite power was able to destroy those that would not submit to him and to protect his people against all their enemies both temporall and spirituall and to make them victorious over them all and it may have speciall reference to Christs conquest over Hell and death when after his Resurrection he ascended triumphantly into heaven Vers 10. The Lord of hosts c. See the Note Gen. 2.1 PSALM XXV Vers 1. UNto thee O Lord do I lift up my soul That is In thee only do I trust and hope and my hearts desire for help and comfort is only towards thee and with much eagernesse doth expect good from thee In the Hebrew this Psalm is so composed that we have all the letters of the Hebrew Alphabet one after another in the first letter of every verse except only in two or three verses and that as we may probably conceive that being a Psalm of singular excellency and speciall use it might by this help be the better remembred The like elegancy there is in the 34 37 111 112 119 and 145 Psalms Vers 2. I trust in thee let me not be ashamed To wit as they use to be that when they have hoped for any thing with great confidence and have boasted of their hope yet at last have been disappointed Vers 3. Yea let none that wait on thee be ashamed c. To wit neither by their own disappointments nor mine For this last some adde because if he should fail of his hopes he knew this would be a great discouragement to others that waited to see what the issue of Gods dealings with him would be Let them be ashamed which transgresse without cause that is that causlesly afflict and trouble me and oppose me in the businesse of the kingdome promised me see the Note Psal 7.3 Yet some conceive that by them which transgresse without cause is meant those that out of distrust do causlesly fall away from God and others understand it of all wicked men whatsoever all sin against God being in true judgement altogether unreasonable and causlesse But the first Exposition is the best Vers 4. Shew me thy waies O Lord c. That is the waies wherein thou hast appointed thy people to walk Or Shew me thy waies that is the waies thou usest to take with thy children as namely how gracious thou art unto them though thou dost usually afflict them how faithfull in
of any meat concerning which notice was given them that it had been offered to idols to wit because all the creatures being the Lords they were to use them to his glory and therefore might not eat them to the scandall of their brethren or because the whole world being the Lords they need not fear they should not have to eat seeing out of his rich store he was able to provide otherwise for them But if any man say unto you This is offered in sacrifice unto idols eat not for his sake that shewed it and for conscience sake The earth is the Lords and the fulnesse thereof Vers 2. For he hath founded it upon the seas and established it upon the flouds That is say some Expositours by the seas and by the flouds as we use to say in that sense that London stands upon the river of Thames But rather it is said that God hath founded it upon the seas c. because whereas the naturall place of the earth is to be under the waters God hath ordered it so that it is above the seas and above the flouds so that in outward appearance it seems as it were to stand upon the waters and hereby it was made fit for the habitation of his creatures See the Note Gen. 1.9 Vers 3. Who shall ascend into the hill of the Lord and who shall stand in his holy place As if he should have said Though all the inhabitants of the world be the Lords yet to dwell in Gods holy hill as members of his Church his peculiar people that 's a priviledge which few to speak of do enjoy yea even amongst those that are his people in outward profession But for the more clear understanding of these words see the Notes Psal 2.6 and 15.1 Vers 4. He that hath clean hands c. That is He whose works are blamelesse and a pure heart that is a heart purified by faith from all sinfull pollutions all erroneous opinions and carnall affections he that is carefull to approve his heart unto God as well as to avoid sin outwardly As for the following clause who hath not lift up his soul unto vanity that is diversly expounded Some understand it of the man that hath not worshipped idols which are often tearmed vanities in the Scripture see the Note 1 Kings 16.13 Others of him that doth not give his mind to vain and foolish sinfull practises or that doth not heed or trust in the vain and foolish designs of the world nor the allurements of Satans temptations see the Notes Job 31.5 and Psal 4.2 But there are two Expositions which most follow The one is that by lifting up his soul unto vanity is meant vain and false swearing for because they that swear do engage their souls thereby and as it were offer them up as a pledge unto God 2 Cor. 1.23 I call God saith the Apostle as a record upon my soul therefore the man that swears vainly and falsly may be said to lift up his soul unto vanity and so they make this to be much the same with that which follows nor sworn deceitfully The other is that by the man who hath not lift up his soul unto vanity is meant the man that doth not set his heart upon vanity because men are wont with much eagernesse to look and gape after those things which they earnestly desire Psal 123.1 2 therefore by a borrowed speech they that earnestly look after and greedily desire the vain things of this world riches and honours and pleasures or that prosecute eagerly any vain or sinfull desire they are said to lift up their souls unto vanity The same expression is used in the Hebrew much to the same purpose Deuter. 24.15 and Jer. 22.27 Vers 5. He shall receive the blessing from the Lord c. That is He and he alone shall receive the blessing which the Lord hath promised his people to wit all blessings temporall spirituall and eternall for thus are all these comprehended under this word the blessing 1 Pet. 3.9 knowing that ye are thereunto called that ye should inherit a blessing though indeed both here and there the blessing of eternall life may be principally intended concerning which Christ shall say Come ye blessed of my Father inherit the kingdome prepared for you c. Matth. 25.34 And so in the following clause and righteousnesse from the God of his salvation it is this blessing promised that is there tearmed righteousnesse to wit either because it shall be the reward of their righteousnesse or because God out of his righteousnesse or faithfulnesse will bestow it upon them in both which regards the glory of heaven is accordingly called a crown of righteousnesse 2 Tim. 4.8 See the Note Psal 5.8 Some I know understand this of the righteousnesse of God in Christ but in regard he speaks of rewarding the righteous the first Exposition must needs be intended Vers 6. This is the generation of them that seek him c. By a generation of men in the Scripture is usually meant some sort or kind of men as Matth. 12.39 An evil and adulterous generation seeketh after a sign and Luk. 16.8 The men of this world are in their generation wiser then the children of light and so it is taken here This is the generation of them that seek him that is These that I have before described are that sort or kind of men that do truly seek God and are the true people of God Yet withall I doubt not but that the title of the generation of them that seek him is here limited to these purposely to shew how vainly those Israelites boasted of being the seed and generation of Abraham and the peculiar people of God who in the mean time lived not as became Gods people and that though they went up amongst others to worship God in his holy place for this is spoken in reference to that before vers 3. who shall ascend into the hill of the Lord c. yet they did not indeed seek God and therefore in the second clause by turning his speech to God for so some read it as it is in the margin of our Bibles that seek thy face O God of Iacob he doth as it were call God to witnesse that it was so and so doth withall covertly imply that however men might esteem them Gods people yet before Gods tribunal it would not be so But if we read it as it is in our Text the meaning is this that seek thy face O Iacob that is seek to joyn themselves to the true Church and people of God according to that of the prophet Isa 44.5 One shall say I am the Lords and another shall call himself by the name of Iacob c. Vers 7. Lift up your heads O ye gates and be ye lift up ye everlasting doors and the king of glory shall come in In these words first David expresseth his earnest desire that the Temple might be built and the Ark settled therein and
Vers 14. Lo these are parts of his waies c. That is his works wherein he comes forth as it were and manifests himself unto men but how little a portion is heard of him but the thunder of his power who can understand Some understand this last clause thus It is very little or nothing to speak of that we can hear from man concerning these wonders of Gods works but if God should speak of them himself who could endure or understand him when he should thunder out these things in his mighty power and Majesty Others understand it properly of the thunder which is indeed very terrible to all the creatures here below to wit that none can understand whence it is or how it is done But the best Exposition of the words I conceive is this that by the thunder of his power is meant figuratively either the might and excellency and terrour of Gods power to wit that it is incomprehensible or else which is much to the same effect the declaration or sounding forth of Gods power by the voice of all his works of Creation according to that Psal 19.1 The heavens declare the glory of God c. which because of its glorious excellency and force and terrour is called the thunder of his power and because none can sufficiently understand so much of the mighty power of God as is taught us by the Creatures therefore it is said the thunder of his power who can understand And indeed in our ordinary speech we use to say a man thunders it when he speaks with mighty eloquence vehemence and power and chap. 39.25 the tumultuous noise of an army ready to the battel is called the thunder of the Captains And thus hath Iob shewn that he could say as much of the terrible might and Majesty of God as Bildad had said CHAP. XXVII Vers 1. MOreover Iob continued his parable What is meant by a parable see in the Note Numb 23.7 It was now Zophars turn to reply upon Job the third time as Eliphaz and Bildad had done and it seems that Iob was silent a while expecting his reply but when he saw that neither he nor any of the other two offered to reply again upon him which was either because they had nothing farther to object against Jobs defence or because they saw him so stiff that they judged it in vain to talk any farther to him then Job began again to plead his cause much after the same manner as before addressing his speech to them all joyntly together and that with some more courage then formerly and as one that did in a manner triumph over them as is expressed in the five following chapters Vers 2. As God liveth who hath taken away my judgement and the Almighty who hath vexed my soul c. To assure his friends that he would speak nothing but the truth that so they might the more regard what he said and that by this solemn calling God to witnesse of the truth of what he spake he might win them to credit what he should say concerning his integrity which by no other arguments he could hitherto bring them to believe Job here swears solemnly by the living God that as it follows in the two next verses as long as he breathed his lips should not speak wickednesse nor his tongue utter deceit As for that clause which he adds concerning Gods taking away his judgement and the Almighties vexing his soul As God liveth who hath taken away my judgement c. some hold that he adds that as in relation to their opinion As the Lord liveth who as you think hath taken away my judgement c. but then others say that by Gods taking away his judgement he meant either that God had not judged him according to his righteousnesse and integrity or that God had bereaved him as it were of his righteousnesse in that he had not cleared his innocency to the stopping of the mouths of those that falsely accused him but rather by the severity of his proceedings against him did seem to judge him to be a wicked wretch and an hypocrite as they had censur'd him to be as where Gods people are charged with saying Isa 40.27 My way is hid from the Lord and my judgement is passed over from my God because they thought that God did not regard them as his people in taking their part against their enemies or else as some conceive that the Lord had abridged him of his right in that he was not admitted to plead his cause before God as he had often desired he might do So that he doth not expresly accuse God of dealing unjustly with him but only complains that God had not dealt with him according to the ordinary way of his proceedings with men whereby his integrity was hidden and overclouded neither could he perceive what the cause should be why Gods hand was so heavy upon him And in the oath he takes here this he interposeth who hath taken away my judgement and hath vexed my soul either to imply how safely they might believe that he would doe what he now engaged himself seeing he durst appeal to that God as a witnesse who had hitherto dealt so severely with him or else to intimate that though God seemed to condemn him by the heavy pressures he had brought upon him yet that should not make him cast off his confidence in God or yield himself to be an hypocrite Vers 4. My lips shall not speak wickednesse nor my tongue utter deceit This Protestation of Jobs Expositours understand diversly For first some take it generally thus that he would speak nothing falsely or dissemblingly but would speak the truth from his heart Secondly others understand it as if he had said that no severity of Gods proceedings with him nor no unjust censures of theirs should make him utter a word whereby he might discover himself to be either a prophane wicked wretch or a dissembling hypocrite and 3ly which I like best others give this to be the meaning that he would not wickedly either for fear or flattery betray the truth or lie against his own conscience by yielding to those false accusations which they had passed upon him which he knew to be false Vers 5. God forbid that I should justifie you c. To wit by speaking or doing any wicked thing which may seem to justifie or make good those unjust censures of wickednesse or hypocrisie which you have passed upon me or rather by yielding to that which you have said that God for my wickednesse and hypocrisie hath brought these miseries upon me Vers 6. My righteousnesse I hold fast and will not let it goe c. That is I have hitherto constantly persevered in a way of righteousnesse and so I will still or rather I have hitherto resolutely maintained my integrity and still I will maintain it my heart shall not reproach me so long as I live that is my conscience shall not upbraid me for that which
prayer As for the following words and he heard me out of his holy hill it may be meant both of Gods hearing him out of heaven which is sometimes in the Scripture called Gods holy hill as Psal 15.1 who shall dwell in thy holy hill and also of the hill of Sion and that because the Ark was there the sign of Gods spirituall presence amongst them and probable it is that David by this expression intended to intimate that though he was now driven from Gods holy hill and had sent back the Ark thither as is related 2 Sam. 15.25 yet he doubted not but thence God would hear his prayer Vers 7. Arise O Lord save me O my God c. Though David had the Cherethites and Pelethites and Gittites with him 2 Sam. 15.18 and many others that fell not off to Absalom yet his trust was in God and not in them As for the following words for thou hast smitten all mine enemies upon the cheek bone they may imply the shame and dishonour that God had cast upon them concerning which see the Note Job 16.10 But I rather think the meaning to be that Gods hand had been heavy upon them as when a man strikes one so on the cheek that he beats out his teeth which is added in the next clause thou hast broken the teeth of the ungodly Yet some conceive that ungodly men are compared here to wild beasts whose teeth being broken they are disabled to doe hurt as formerly Vers 8. Salvation belongeth unto the Lord c. That is It is only in his power to save and it appertaineth to him to save those that by Covenant are his people which is more fully expressed in the next clause thy blessing is upon thy people PSALM IV. The Title TO the chief Musician on Neginoth That is on stringed instruments for so the word Neginoth is translated Habak 3.19 It seems the Psalms which David composed he distributed amongst the severall companies of the Levites that were the holy singers in the Tabernacle and Temple some to one company some to another and accordingly this was delivered to the Master of that Quire that played on stringed instruments Vers 1. Hear me when I call O God of my righteousnesse c. That is Thou that art the witnesse judge maintainer and revenger of mine innocency and the righteousnesse of my cause And doubtlesse this is meant of the cause of his Regall dignity whereto God had anointed him So that though the time and occasion of composing this Psalm be not expressed yet we may well think it was composed when some opposition was made against him concerning the kingdome to wit either by Absalom or rather because the words vers 2. How long will ye turn my glory into shame seem to imply a longer opposition by Saul or his family and their abettors after Sauls death Thou hast enlarged me when I was in distresse c. The meaning is that God had often enlarged his heart with joy and comfort when he was as a man imprisoned through grief and sorrow or rather that God had often freed him out of great streights and troubles As for the following words have mercy upon me and hear my prayer see the Notes upon 1 Kings 8.30 Vers 2. O ye sons of men how long will ye turn my glory into shame c. This is added as the fruit of his foregoing prayer to wit that he doubted not of Gods protection to which end he turns his speech here to his enemies O ye sons of men how long will ye turn my glory into shame By the common consent of almost all Expositours the Hebrew words here translated sons of men do signifie men of eminency and renown above others at least such as thought so of themselves and therefore are these words translated men of high degree Psal 62.10 and so also Psal 49.2 and by his glory here is meant either his innocency which his enemies sought to traduce or rather the honour that God had put upon him in making him his anointed king which he saith they sought to turn into shame first because they charged him that he ambitiously and treasonably sought to wrest the Crown from his lawfull Sovereign and from his seed and so by their slanders sought to make the people to look upon him as a rebell rather then the Lords anointed and secondly because they despised and derided him and in his low estate insulted over him Ye shall see what his Anointing will come to Is it likely that Gods Anointed should hide himself in rocks and dens or fly to the Philistines for shelter c. as Shimei triumphed over him when he fled from Absalom 2 Sam. 16.8 and thirdly because they sought with shame to cast him down from that dignity whereto God had advanced him and so utterly to ruine him Why this is expressed by way of Interrogation we may see in the reasons given for the like expression Psal 2.1 It is as if he had said O ye that exalt your selves so much in your greatnesse how is it that after so many manifestations of Gods favour to me and of his chusing of me to be your king you are still so bold or foolish as to seek to turn my glory into shame And accordingly also we must understand the following clause how long will ye love vanitie and seek after leasing to wit that therein he chargeth them first with taking great delight and pleasing themselves in those plots against him which would prove vain devices and lying imaginations and such as they would never be able to bring to effect see the Note Job 15.35 secondly that though they pleased themselves with many colourable pretences for their opposing of him yet they would all prove vanity and lies see the Note Job 15.31 and thirdly that it was merely for preferment and reward for honours and riches that they opposed him the Lords anointed wherein they exposed themselves to Gods displeasure for worthlesse transitory things that were mere vanity and wherein they should never find that happinesse they expected Vers 3. But know that the Lord hath set apart him that is godly for himself Doubtlesse this David speaks concerning himself as if he should have said Whereas the Lord rejected Saul for his impiety he hath chosen me whom he hath endued with true piety that I might advance godlinesse and religion in the land and indeed this expression of Gods setting him apart for himself seems to have relation to that of Samuel to Saul 1 Sam. 13.14 The Lord hath sought him a man after his own heart and that which God said to Samuel 1 Sam. 16.1 I will send thee to Iesse the Bethlehemite for I have provided me a king among his sons Yet withall we see it is expressed indefinitely that the Lord hath set apart him that is godly for himself that is that the Lord will own every truly pious man as one of those whom he hath chosen and set apart from the
therefore being grieved that they should proceed so far and so long without being called to an account desired that justice might be executed on them 2. that David penned this Psalm for the use of others and not only for himself and 3. that these expressions were in David rather prophesies then imprecations he did rather by the instinct of Gods Spirit foretell that it should be so then pray that it might be so Vers 5. Because they regard not the works of the Lord nor the operation of his hands c. This may be meant generally of all the works of Gods providence wherein the hand of God was apparently seen the good he did for the righteous and his judgements on the wicked for so the very same words are used by the prophet Isa 5.12 but withall it may be more particularly meant of Gods chusing and anointing David to be king the many victories he obtained whereby much good had been done for Gods people and the Lords delivering him from so many desperate dangers which were clear proofs of Gods tender care over him and the precious account he made of him and that he had determined he should be king which his enemies not regarding did as it were obstinately fight against God for which cause saith David he â—hall destroy them and not build them up that is he shall destroy them without all hope of recovery for this phrase of building up men see the Note Job 22.23 Vers 8. The Lord is their strength c. Having spoken in the foregoing verse how he had been helped he adds The Lord is their strength that is the strength of my souldiers and so though they were but few in comparison of mine enemies by their help I have been preserved or it may be meant of Gods people as being spoken in reference to the following verse The Lord is their strength that is the strength of his people see the Note Exod. 15.1 and he is the saving strength of his anointed that is of me his anointed and so he tearms himself because that was the ground both of his enemies rage against him and of his confidence in God Vers 9. Save thy people and blesse thine inheritance c. See the Note Psal 25.22 Feed them also or rule them to wit as a shepheard doth his flock see the Notes Psal 23.1 2 c. and lift them up for ever that is exalt them and make them every way great and glorious even above other nations or set them in a safe condition above the reach of their enemies and that successively in all generations Some understand it also of Gods carrying them on and raising them still up to farther degrees of grace till they were brought at last to live for ever with God in heaven PSALM XXIX Vers 1. GIve unto the Lord O ye mighty give unto the Lord glory and strength That is Confesse how glorious and strong the Lord is that both by word and deed to the praise of his name and strength is here the rather mentioned because those works of God of which he speaks afterward do singularly manifest his mighty power and strength or acknowledge that all the glory and strength you have yea all glory and strength whatsoever is of God His intention in these words is that the great ones of the world that in their pride are wont above others to exalt themselves against God should humble themselves under the hand of God who is of such infinite power and hath all things subject to him as he sheweth in the following verses see also the Note Psal 8.2 Vers 2. Give unto the Lord the glory due unto his name c. That is due to him or such glory as is due to a God of such Majesty the acknowledgement of his infinite excellencies or the worship which he hath prescribed in his Word worship the Lord in the beauty of holinesse that is in his beautifull holy place in his glorious Sanctuary as it is in the margin See the Notes Psal 27.4 and 1 Chro. 16.29 Vers 3. The voice of the Lord is upon the waters c. The thunder is called the voice of the Lord because it comes out of heaven and is an effect of Gods mighty power and some think that it is said to be upon the waters that is upon the sea because it maketh a noise and runneth as it were upon the sea a long time together But I rather understand these words thus The voice of the Lord is upon the waters that is in the watry clouds for so also Psal 18.11 the clouds are called dark waters And because in such storms of thunder there useth to be abundance of rain therefore in the last clause it is said the Lord is upon many waters Having in the beginning of the Psalm called upon the mighty men of the world not to exalt themselves against God but to humble themselves before him here he puts them in mind of this mighty work of God because nothing doth more terrify the most atheisticall men convincing them that there is a God that is higher then the highest then the thunder doth And some conceive that it was some extraordinary tempest perhaps some tempest that helped to the foyling of Davids enemies that was the occasion of composing this Psalm Vers 4. The voice of the Lord is powerfull c. That is of mighty force the voice of the Lord is full of majesty to wit both in regard of the dreadfull noise it makes and of the bright flashes of lightening that goe along with it Yet some conceive that it is said to be powerfull and full of majesty because Gods mighty power and glorious majesty is thereby so clearly discovered Vers 5. The voice of the Lord breaketh the cedars c. To wit by the thunderbolts which are cast down upon the earth in the thunder claps or by the tempestuous winds which do many times accompany the thunder However herein and that which follows is covertly implyed how strange it would be if men that have reason and understanding should not be deeply affected with this terrible voice which works so mightily upon the very unreasonable and senslesse creatures Vers 6. He maketh them also to skip like a calf c. Either it is in regard of the bowing and tumbling of the cedars this way and that by the force of the winds in such tempests that they are said here to skip like a calf or else in regard of the violent rending and hurling of these trees up by the roots or else in regard of the leaping and flying of the splinters and broken pieces of the trees severall waies when they are thunder-strucken and violently torn in pieces thereby As for the following words Lebanon and Sirion of which see the Note Deut. 3.9 like a young unicorn either they are meant of the trees that grow on those mountains and indeed that seems to me the most probable or if they be meant of the mountains
themselves they must be taken as an hyperbolicall expression of the violence of such tempests that it is such that they make the very foundations of mountains to tremble like that Psal 114.4 The mountains skipped like rams and the little hills like lambs Some I know understand it of earthquakes but why they should be mentioned in this description of thunder-storms I cannot conceive Vers 7. The voice of the Lord divideth the flames of fire The thunder is said to divide the flames of fire either because by breaking the clouds it causeth the lightening to break forth in severall flashes one after another or because the lightening doth disperse it self severall waies throughout the aire or because the claps of thunder do still come between the flashes of lightening and then too the doing of this in the midst of powring showres where the fire and water is in a manner mingled together makes it the more wonderfull Vers 8. The voice of the Lord shaketh the wildernesse c. That is It maketh the trees in the deserts to shake yea the very earth there to tremble see the former Note vers 6. Or it may be very probably referred to the wild beasts in those wast wildernesses to wit that it maketh them to quake and tremble which may seem the more probable because of that which immediately follows in the next verse that it maketh the hindes to calve and so hereby may be intimated for the greater advancement of Gods glory that his terrours strike even those desart places whether the power and dread of man doth not reach Yet some would have this referred to the trembling of men as they travell through those desarts who indeed in such vast wildernesses that are dreadfull in themselves are apt to be the more terrified with such horrid tempests Vers 9. The voice of the Lord maketh the hindes to calve c. That is the thunder helps forward their calving see the Note Job 39.1 or rather it causeth them through fear to cast their calves and discovereth the forrests that is it pierceth the thickest forrests and by the light of the flashes of lightening that strike through the trees it makes those places to be seen therein which were before hidden in darknesse or by beating off the leaves of the trees and by casting down the trees in severall places it layes the ground bare and exposeth both it and the wild beasts therein to open view which before could not be seen As for the last clause and in his temple doth everyone speak of his glory it may be render'd as it is in our Bibles and in his temple every whit of it uttereth his glory and then the meaning must be that in the assemblies of Gods people in his Sanctuary every whit of that which is before spoken of is alledged for the setting forth of Gods glory But if we read it as most Interpreters do indeed render it and in his Temple doth every one speak of his glory then either these words are added to shew that when God sent such storms of thunder the people of God were wont to meet together in the Tabernacle there to praise God by the acknowledgement of his mighty power and to pray to God that herein he would be mercifull unto them And indeed the rather might they be said therein to praise God because this voice of God though only terrible to others might well yield to them matter of comfort as discovering what a mighty God they had to protect them and confound their enemies Or else they are added to shew that though God do thus manifest himself by these works of his to the whole world yet none do truly advance his glory but only his people the world is often little moved with these glorious discoveries of Gods power or if they be they are rather driven from God then drawn to God thereby but now to his people God hath revealed himself by his word in a far more eminent manner then he hath unto the world and so when they are affected with these dreadfull works of Gods providence yet they can then draw nigh to God as to a father and can speak much more abundantly of the glory of God And so also the drift of these words may be both to bewail as it were that the world will not praise God as the Church doth and likewise to stir them up to joyn with the Church herein since it is indeed the work of salvation that must encourage us to draw nigh unto God and open our mouths in a right manner to praise his name Vers 10. The Lord sitteth upon the floud c. That is God hath the command of those inundations of water that are caused by these mighty tempests though they may seem to threaten ruine to all where they come yet God rules and orders them by his providence both for the punishment of the wicked and the preservation and good of the righteous yea the Lord sitteth king for ever that is He is and shall for ever be the Lord and governour of the whole world The most Expositours I know refer this to Noahs floud thus that as the Lord did by his sovereign all-ruling power bring the floud upon the old world for the punishment of their sins so he still as King rules all things and alwaies shall doe But the first Exposition is best Vers 11. The Lord will give strength unto his people the Lord will blesse his people with peace This also may be referred to those thunder-storms of which he hath spoken to wit that God will preserve and hearten his people against the danger and terrour thereof or it may be understood more generally of the Lords strengthening his people every way and of his affording them all kind of peace and prosperity and yet it may be added too as in relation to that which went before to wit as being inferred thus that his people may take comfort in those works of his providence which are so terrible to others the mighty power of God discovered therein being to them a ground of full assurance that he was able to strengthen them and confer upon them all prosperity and peace PSALM XXX The Title A Psalm and Song c. That is A Psalm provided to be sung But seeing all the Psalms were composed for that use why this is expressed in some Psalms and not in others I find no sufficient reason given by Expositours At the dedication of the house of David Some understand this of the dedication of his house when the Ark of the Lord was brought into it Again others think that because Absalom had defiled Davids house with his incest and other wickednesse therefore when David returned again to Jerusalem in peace the conspiracy of Absalom being brought to nought before he would dwell in his house again as he removed his concubines and put them in ward 2 Sam 20.3 so he also caused his house to be dedicated anew and so upon that
therefore likely to bring the most choice curious presents whence it is said of her that she heaped up silver as the dust and fine gold as the mire of the streets Zac. 9.3 she is called Isa 23.8 the crowning city whose merchants are princes whose traffickers are the honourable of the earth see also Ezek. 28 so this must needs be a great honour to Solomon that so great and famous a city should bring presents to him as by way of homage and the alledging of it a strong argument to move his Bride to forget her fathers house And to the same purpose is the following clause even the rich among the people shall intreat thy favour for if it must not be limited to the rich amongst the Tyrians as some would have it yet however it must be understood of seeking the favour of Solomon and his wife by presents and otherwise and that this should be done by the rich and great ones of divers nations even the Jews Solomons own people being also included And indeed we read of great presents that were brought to Solomon by the kings round about him far and near see 1 Kin. 10.24 25 though especially by the king of Tyre 1 Kin. 5.1 c. Now hereby as it refers to Christ is also intended 1. that the Gentiles of every nation should submit themselves to Christ for though this was literally accomplished in the conversion of many even of the inhabitants of Tyre see Mar. 3.8 Act. 21.3 4 yet here under this one particular all other nations of the Gentiles are comprehended And 2. that amongst others many princes nobles of the great rich ones amongst the people should seek to be admitted to be members of the Church that many more should protect favour the Church many waies do her good though they did not by a true faith submit themselves to Christ Vers 13. The kings daughter is all glorious within c. I see not why Solomons Bride may not be called here the kings daughter with respect to her father the king of Egypt yet in a manner all Expositours hold that this title is given her in reference to Solomon and that his spouse is called his daughter either because she was by him as it were begotten unto God or rather with respect to the tender love he bare her And then for this that she is said to be all glorious within the meaning of that is either 1. that her chief glory consisted in this that she was admitted to such a familiar privacy with the king or 2. that when she sat in the inmost rooms of the kings palace she was there in her greatest glory because those rooms were most gorgeously set forth with all kind of bravery and glorious furniture or 3. that she used to be gloriously attired not only when she went abroad in publick but also when she stayed within as being indeed adorned which may be implyed only for the delight of the king and not that others might gaze upon her or 4. which I like the best that the inward vertues and endowments of her mind were her greatest ornament glory However as it is spoken of the Church who is both the spouse and daughter of Christ the great king of the Church by whom she is begotten again and therefore called princes daughter Cant. 7.1 the meaning must needs be that she is not glorious in the outward pomp and bravery of the world the outward face of the Church being usually very miserable and afflicted but only in the spirituall ornaments of the inner man which are not apparent to the outward eye of men being herein like a Bride within doors whose bravery is not seen till she goeth forth to meet her husband it doth not yet appear what we shall be saith John 1 Joh. 3.2 As for the last clause her clothing is of wrought gold see the Note above vers 9. Vers 14. She shall be brought unto the king in raiment of needle-work c. In these words she shall be brought unto the king some think the Prophet alludes to a custome in those times to wit that queens used not to come to their husbands unlesse they were sent for see Esth 4.11 and 5.2 But rather it is spoken in reference to the custome of leading the Bride to the Bridegrooms house and accordingly in the next clause the virgins her companions that follow her shall be brought unto thee by those virgins are meant not her handmaids as some would have it called her companions only because they were alwaies in her company attending upon her but her bride-maids that to honour her attended her on her wedding day and are therefore called her companions the same that were before vers 9. called her honourable women As concerning the spirituall meaning hereof see the Note there Only this I must adde 1st that by their being brought unto the king may be meant 1. the bringing of the Church in generall in to Christ or the bringing of particular Christians into the communion of the Church by the ministry of the Gospel 2. the translating of them to be with Christ in his kingdome and glory when both the living and the dead shall be caught up together in the clouds to meet the Lord in the air and so shall we ever be with the Lord 1 Thes 4.17 2ly by the raiment of needle-workâ— or the embroider'd garment wherewith the Church is adorned is meant that variety of gifts and graces which Christ hath conferred upon his Church because such garments use to be wrought with silks of divers colours and divers kinds of works and 3ly that particular Christians are here called virgins following the Church the Bride that is treading in the steps of the faithfull in all ages that have gone before them not so much because he speaks of the Gentiles elect but not yet called not yet brought unto Christ but afterwards admitted into fellowship and communion with the Church of the Jews which is the reason that some give for it as with reference to their purity and sincerity and the uncorrupt profession they make of the faith of Christ according to that of the Apostle 2 Cor. 11.2 I have espoused you to one husband that I may present you as a chast virgin to Christ Vers 15. With gladnesse and rejoycing shall they be brought c. As is wont to be at weddings Now though herein may be comprehended the rejoycing of God and Christ the holy angels for the conversion salvation of the elect yet I conceive it is chiefly meant of the spirituall rejoycing of all true believers both here and hereafter Joh. 16.22 They shall enter into the kings palace which may be spiritually meant both of the Church and heaven Vers 16. In stead of thy fathers shall be thy children c. To wit in as great glory renown as ever thy fathers were Because these words in the Hebrew are in the masculine
people too is opposed to that promise vers 21 with him mine hand shall be established c. so is it likewise in all the following branches of his complaint Yet his meaning was not to charge God with breach of promise but only to bemoan himself to God by shewing how contrary all things seemed to be for the present to that which God had promised to David Vers 39. Thou hast made void the covenant of thy servant c. See above vers 34 thou hast profaned his crown by casting it to the ground that is thou hast utterly brought down the glory of his kingdome and exposed it to contempt and derifion as if he had not been the Lords anointed see 2 Sam. 1.21 Vers 40. Thou hast broken down all his hedges c. That is say some Expositours his walls and strong holds But see the Note Psal 80.12 Vers 41. He is a reproach to his neighbours That is they reproach and flout at him Is this that glorious king whose kingdome was to continue as long as the sun and moon endured see also the Note Psal 79.4 Vers 45. The daies of his youth hast thou shortened c. Some understand this of the destruction that was made amongst the people as if it had been said Thou hast cut off the young men amongst his people in the slower of their age others understand it of the king himself The daies of his youth hast thou shortened that is Through much misery and sorrow he is become old in the prime of his youth or thou hast betimes cut off the daies of his reign even in his very youth And indeed of Jehoiachin this might well be said who at eighteen years old began to reign and when he had reigned in all but three moneths and odde daies was taken by Nebuchadnezzar and carried captive into Babylon 2 King 24.8 10. But I conceive it may best of all be understood of the kingdome it self figuratively The daies of his youth hast thou shortened that is That eternall kingdome which thou didst promise to the seed of David is waxen old decayed and broken in its very youth so soon as it began to flourish before it was come to its full ripenesse for thus the prophet Hosea speaks likewise of the decaies of Israels kingdome Hos 7.9 gray hairs are here and there upon him yet he knoweth it not As for the next clause thou hast covered him with shame either it is meant of his and his peoples being carried into captivity or of the failing of their hopes in that the kingdome which they expected should have continued for ever was so quickly broken and ruined Vers 47. Remember how short my time is c. As if he had said Therefore come in to the help of me and other thy servants before it be too late or Make not our lives shorter by cutting us off in thy displeasure or Do not make that little while we have to live so continually and extremely miserable see the Notes Job 10.9 and 14.5 and Psal 39.4 5. Wherefore hast thou made all men in vain as if he had said Surely thou didst not make so glorious a creature as man is in vain but with a purpose to make them tast thy goodnesse and loving kindnesse and that hereby they might be stirred up to serve and praise thee thou didst not make them merely that when thou hadst made them thou mightest destroy them again for then thou mightest seem to have made them in vain yea it had been better for them if they had never been made and therefore why dost thou not manifest thy love to us thy people were it not better to let us live that we might praise thy name then to cut us off as if we and consequently all mankind if it be so with thine own people were only made that we might be again destroyed Vers 49. Lord where are thy former loving-kindnesses which thou swarest unto David in thy truth As if he had said Thou hast formerly shewn thy self gracious to thy servants according to thy promises made to David oh let it be so again Vers 50. Remember Lord the reproach of thy servants c. To wit because in their reproach thou also art reproached how I do bear in my bosome the reproach of all the mighty people to wit in that either 1. I take the reproaches of thy servants and thine anointed as if they reproached me in mine own particular or 2. in that they lye so heavy upon my heart or 3. in that I am resolved quietly to endure them and to swallow them down in silence as not being indeed able to shake them off because in the eye of reason our condition is at present so contrary to what we waited for or 4. in that their reproaches came not to his ear by hear-say only but were openly to his face cast as it were into his bosome Vers 51. Wherewith they have reproached the footsteps of thine anointed See the Note Psal 56.6 They may be said to have reproached the footsteps of Gods anointed either 1. because they scoffed at the delay of the coming of their promised Messiah Where say they is your long-expected Redeemer whence is it that he is so long a coming and indeed elsewhere by the footsteps or feet of men is meant their coming as Isa 52.7 How beautifull upon the mountains are the feet of him that bringeth good tidings c. that is How acceptable and welcome is the coming of those that are sent to preach the Gospel or 2. because they derided the holinesse of the conversation of him that was then their king or his counsels and actions or the very sad condition whereinto he was fallen or 3. because they made a mock of all the monuments memorials of the former glory of their kingdome or 4. because they derided the peoples endeavouring to tread in the steps of David comforting themselves in the promise that God had made to him and to his seed But the two first reasons seem to me the most probable Vers 52. Blessed be the Lord for evermore Amen and Amen See the Note Psal 41.13 Thus the Psalmist closeth this Psalm as he began it to wit with an expression which implyes that he knew God would in the conclusion cause all things to work together for the glory of his name and for the good of his people See the Note above vers 1. PSALM XC The Title A Prayer of Moses the man of God See the Note Deut. 33.1 Many Expositours hold that this Psalm was not composed by Moses but by David But there being no great strength in the reason they chiefly build upon namely that it is not probable that Moses who lived himself 120 years Deut. 34.7 should reckon threescore ten or at the most fourscore years to be the utmost extent of mans life as it is here v. 10 expressed for this might be the common age that men lived to in those times though Moses
exceeding terrible to those that will not submit to his government for here he sets forth Christ as it were appearing from heaven to pour forth his wrath upon his enemies in the black darknesse of some stormy cloud much according to that description which we have of Gods proceeding in judgement against men 2 Sam. 22.8 for which see the Notes there And the drift of this is partly to make his people the more fearfull of disobeying his commands and partly to let them see how able he is to confound at his pleasure both his and their enemies I know some do understand this of Christs coming in the clouds with power and great glory to judge the world Matth. 24.30 but I see no reason why we should restrain the words to that As for the next clause righteousnesse and judgement are the habitation of his throne the meaning may be that the Lord Christ will make men holy just and righteous yea by the imputation of his righteousnesse perfectly such and that by his Word and spirit he will cause them to doe that which is just and right in all their waies But see also the Note Psal 89.14 Vers 3. A fire goeth before him and burneth up his enemies round about That is His judgements like a consuming fire shall destroy all his enemies see again the Notes 2 Sam. 22.8 13 15. Psal 50.3 Vers 4. The earth saw and trembled This may be meant either of the earth it self or of the inhabitants of the earth who shall will they nill they see the unresistable power and wrath of the Lord Christ and tremble at it See the Notes 2 Sam. 22.8 Psal 46.6 and 60.2 and 76.8 Vers 5. The hills melted like wax at the presence of the Lord. To wit by the fire and lightnings mentioned in the foregoing verses And this also may be meant either of the hills literally to wit that the Lord in his wrath can quickly consume them or else of the great ones of the world or those whose hearts do most swell and rise against God that they shall faint and fade away when the Lord breaks forth in his wrath against them See the Note Psal 22.14 Vers 6. The heavens declare his righteousnesse c. That is the angels or the judgements of God manifested from heaven whether by tempestuous storms thunder and lightening or otherwise see the Note Psal 50.6 the people see his glory to wit as it is manifested in his righteousnesse and judgements And this implyes the calling of the Gentiles Vers 7. Confounded be all they that serve graven images c. Upon the consideration of the glory and divine majesty of Christ the king of the Church the Psalmist breaks forth into this expression of his detestation of all idol-worship and his desire of the enlargement of Christs kingdome and it is as if he had said Let the glory of this king make all idolaters ashamed and even confounded for their former brutish folly and so come in and submit to him or else let them be confounded and destroyed And herein there is also a prophesy implyed that when Christs kingdome was erected by the preaching of the Gospel this should be done As for the last clause worship him all ye gods the Apostle doth expresly understand it of the holy angels Heb. 1.6 where to prove that Christ was preferred above the angels he cites this place And again when he bringeth in the first-begotten into the world he saith And let the angels of God worship him But though the angels are included and thence the place is so cited by the Apostle yet it may be also extended to all that are called gods see the Note Exod. 22.28 yea to the heathens idol-gods worship him all ye gods as if he had said Let every thing that is falsly esteemed and worshipped as God yield and submit it self to this true God and king of his Church Vers 8. Sion heard and was glad and the daughters of Iudah rejoyced because of thy judgements That is they heard by the preaching of the Gospel of Christs coming into the world to erect his kingdome in his Church after he had vanquished all his and their spirituall enemies and of his governing his Church with all exact righteousnesse and particularly of the confusion and ruine of idolaters and the spreading of his kingdome throughout the world and this was matter of great joy to them Now though this may be truly said of the whole Church yet this joy is here particularly ascribed to the Jews both because they were to have the first fruits of this joy and likewise because the Gospel of the kingdome was to goe out from them into all the world And then also it is said Sion heard rather then Sion saw both because they were to rejoyce in the hope hereof before it was accomplished in that it was revealed to them before-hand by the predictions of the Prophets and also because the kingdome of Christ was to spread it self so into the farthest parts of the world that they should rather hear the report of it then see it But see also the Note Psal 48.11 Vers 9. For thou Lord art high above all the earth c. To wit as having all things throughout the whole earth in subjection under thee thou art exalted far above all gods that is far above all principality and might and power and dominion c. Eph. 1.21 See also the Note Deut. 10.17 Vers 11. Light is sowen for the righteous c. Upon the promise made in the foregoing verse he preserveth the souls of his saints c. because it might be objected that they are often in a very afflicted condition by way of preventing this objection the Psalmist adds these words Light that is joy see the Note Esth 8.16 is sown for the righteous that is it is promised to and in and through Christ it is prepared for the righteous and in good time they shall be sure of it though for a time no such thing may be seen as it is with seed when it lyes covered under ground according to that Col. 3.3 ye are dead and your life is hid with Christ in God and that 1 Joh. 3.2 it doth not yet appear what we shall be yet at last it shall spring up and shall by degrees as the corn doth grow and encrease and as the light that shineth more and more unto the perfect day Prov. 4.18 till at last they shall reap a full harvest of joy in heaven Vers 12. Rejoyce in the Lord ye righteous c. See the Note Psal 32.11 and give thanks at the remembrance of his holinesse that is give praise to his holy name acknowledge that all the good you enjoy comes from him But see the Note Ps 30.4 PSALM XCVIII Vers 1. O Sing unto the Lord a new song c. See the Note Psal 33.3 for he hath done marvellous things This may be understood both of some wonderfull victory that God gave David over
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
thus Lord thou hast promised that thy people of Israel shall continue till thou hast sent them a Messiah by whom the glory of this thy kingdome shall be wondrously advanced hitherto thy people have walked on in the way of the expectation of this our promised redemption earnestly expecting desiring the end of this course in the accomplishment of this promise and why then hast thou brought us into this low weak condition as if thou meantst to cut us off wouldst not bring us to that glorious condition thou hast promised or Oh that we might see thy Christ in the flesh behold the glory of his promised kingdome There are some besides that understand these words He weakned my strength in the way c. of God or the enemies weakning their strength in the way as they went into Babylon or in the way as they returned home into their own countrey again But the former expositions are far more probable Vers 24. I said O my God take me not away in the midst of my daies c. That is before I have accomplished little more then half the years which men usually live see the Note Psal 55.23 or rather according to the exposition of the foregoing Note Cut not off thy people before thou hast made good thy promise of bringing them back with joy into their own countrey or before that glorious work of our redemption by the promised Messiah be accomplished And indeed because the Church was not come to the ripenesse of her age till the coming of the Messiah had she been cut off before that it might have been said that she was taken away in the half of her daies Thy years are throughout all generations that is thou art an eternall and unchangeable God And this is here alledged for the same end as before vers 12. for which see the Note there The most Expositours take it thus that because God was eternall therefore he would unto all eternity preserve his Church yea every particular member thereof according to that Matth. 22.32 God is not the God of the dead but of the living Vers 25. Of old hast thou laid the foundation of the earth c. This which here and in the two following verses is spoken to God is by the Apostle Heb. 1.10 11. applyed to Christ to prove his Godhead And indeed by that which is said before vers 13 14 15. that God should arise and have mercy upon Zion and so that the heathen should fear the Name of the Lord and all the kings of the earth his glory and again vers 22. that the people should be gathered together and the kingdomes to serve the Lord it is evident that the Psalmist speaks of the kingdome of Christ and therefore what is here spoken to God must be understood as spoken to God in Christ and to him therefore these words of the Psalm are by the Apostle there fitly applyed Vers 26. They shall perish but thou shalt endure c. See the Note Job 14.12 yea all of them that is the heavens and the earth and all things therein shall wax old like a garment that is shall decay by degrees or rather shall at last come to an end as a vesture shalt thou change them that is say some Expositours as one layeth by an old worn garment that is no longer fit for use and changeth it for another or rather as one alters an old tatter'd garment and doth so furbish it and make it up in another fashion that it seems to be a new garment so and as easily too as one changeth a garment shall God change the heavens the earth though they shall not cease to be and their substance shall be the same yet in regard of their qualities they shall be quite changed of corruptible they shall be made incorruptible c. so that they shall be new heavens and new earth Isa 66.22 The new heavens and the new earth which I will make shall remain before me saith the Lord. It is Heb. 1.12 as a vesture shalt thou fold them up and they shall be changed but that is the same in effect only it implyes either the suddennesse of the change that it shall be done with as much facility as one folds up a garment or else that they shall no longer serve for the same use as formerly whence this change is also compared to the folding up of a book or scroll Isa 34.4 the heavens shall be rolled together as a scroll that is the use of them shall cease as when one shuts up a book and layes it by which he means to use no longer As a vesture shalt thou change them and they shall be changed that is they shall be certainly changed And now the drift of all this is 1. to imply the perishing condition of Gods people as considered in themselves poor frail creatures continually hasting to their end thereby to move the Lord to take pity of them if the heavens that have lasted so many years without any apparent decay shall yet at last perish much more must weak frail men perish and 2. to shew that yet notwithstanding the children of God shall not perish and that because God is eternall and unchangeable and he hath chosen them to be his for ever so that being begotten again by the seed of Gods word which must needs be immortall and incorruptible as God is it is not possible but that they must continue though the heavens shall perish which is the conclusion he makes from hence vers 28. Vers 28. The children of thy servants shall continue and their seed shall be established before thee That is through thy favour and in thy presence both here and eternally in heaven See the Notes Psal 41.12 and 69.35 36. PSALM CIII Vers 1. BLesse the Lord O my soul and all that is within me blesse his holy Name That is my whole inward man my mind will affections thoughts with all the inward powers and faculties of my soul yea it may be extended to the inward parts of his body according to that Psa 35.10 All my bones shall say Lord who is like unto thee for which see the Note there as likewise Psal 20.1 Vers 3. Who forgiveth all thine iniquities who healeth all thy diseases To wit thy sins by pardoning them and if we so understand these words they are no more but a repeating again of what was said before in the first clause or thy lusts and corruptions by mortifying them Some also extend this to Gods delivering him from bodily infirmities and all outward evils see the Note Psal 41.6 But of his bodily health he speaks afterward vers 5. Vers 4. Who redeemeth thy life from destruction c. That is Who preserveth and delivereth thee from destroying dangers or rather who redeemeth and delivereth thee by the promised Messiah from death and hell see the Notes Job 26.6 and 28.22 and 33.22 who crowneth thee with loving kindnesse and tender mercies
all power and majesty the Lord thy Benjamin the son at thy right hand as was said of Christ vers 1. shall strike through kings c or 2. as spoken to Christ concerning God the Father O Christ the Lord thy father shall stand by thee at thy right hand to aid thee and to destroy all thine enemies for thee or 3. as spoken to the people of God concerning Christ as if he had said Be not dismayed O ye servants of Christ for as the Lord your Saviour sits at the right hand of his Father in glory and majesty so he will also be at your right hand to assist and prosper you and to execute judgement on all your enemies Vers 6. He shall judge among the heathen c. That is He shall rule as king amongst the heathen or rather he shall punish and destroy his enemies of all nations not the Jews only but the Gentiles also which is clear by the following words he shall fill the places with dead bodies that is with dead bodies lying unburied which also may imply the multitude of the slain in that they that were left alive should not be able to bury their dead he shall wound the heads over many countries that is he shall destroy the mightiest of princes that oppose him Vers 7. He shall drink of the brook in the way c. Some conceive that hereby the havock that Christ should make amongst his enemies is farther set forth for they make the meaning of the words to be this that Christ should make such a slaughter amongst them that as a conquerour he might drink the bloud of his enemies which should run down as a brook or stream according to that expression Numb 23.24 Behold the people shall rise up as a great lion and lift up himself as a young lion he shall not lye down untill he eat of the prey and drink the bloud of the slain and hereby they say is signifyed Christs satiating refreshing and delighting himself in the destruction of his enemies But there are two other expositions that are far more probable and indeed of these it is hard to say which is the best The first is that hereby the Psalmist sets forth the alacrity heat and fervency of Christ in pursuing his enemies He shall drink of the brook in the way therefore shall he lift up the head that is being in the pursuit of his enemies he shall no where stay to rest and refresh himself but quenching his thirst a little out of any brook that he meets with in the way he shall presently lift up his head again and shall again follow his enemies close at the heels And this exposition some learned Expositours do the rather approve because by the coherence of these words with the two foregoing verses it may seem that the Psalmist doth still prosecute his prophesies concerning the victories of Christ But then the second is that these words are meant the first branch of his humiliation or passion and the second of his resurrection and exaltation For by those words He shall drink of the brook in the way they say is meant either 1. the poor and mean condition wherein Christ lived as a pilgrim and stranger here in this world like that of those that have no other drink but the water that runs in brooks and rivers to quench their thirst wherein they say also that David whilst he lived obscurely in desolate places for fear of Saul was a type of Christ and then by the lifting up of his head must be meant the glory whereto afterwards Christ was exalted or 2. the death and passion of Christ As waters in the Scripture do usually signify afflictions and sorrows see the Notes 2 Sam. 22.5 and Psal 42.7 so drinking of these waters may signify either that a man is drowned and overwhelmed in these floods of afflictions because when a man is drowned the water will run into his bowels as we may see in that Psal 69.1 2. Save me O God for the waters are come in unto my soul c. for which see the Notes there or else a voluntary submission to the afflictions which a man undergoes according to that of our Saviour Joh. 18.11 the cup which my father giveth me shall I not drink it But now as drinking of a cup may signify the undergoing of a certain portion of afflictions and miseries so on the other side drinking of the brook may signify an undergoing of the highest degrees of all miseries and sorrows because a brook of waters may signify a confluence of all kind of miseries So that when it is said here of Christ He shall drink of the brook in the way the meaning is that all the miseries due to men for sin should as a torrent come pouring in upon him Having spoken so much in the foregoing verses concerning the victories of Christ under those metaphoricall expressions of striking through kings of filling the places with dead bodies c. lest we should hence think that his kingdome should be an outward worldly kingdome the Psalmist doth therefore adde this concerning his suffering and so entring into glory He shall drink of the brook in the way that is as he passeth through this world or whilst he is in the way of accomplishing the will of God for the salvation of men passing through this vail of tears he shall drink of the troubled brook of many bitter sufferings he shall undergoe all the wrath that was due to man for sin therefore shall he lift up the head that is he shall rise victoriously out of the grave he shall triumphantly ascend up into heaven and shall there sit down at the right hand of his Father See also the Note for this phrase of lifting up the head Psal 3.3 PSALM CXI Vers 1. PRaise ye the Lord c. See the Note Psal 25.1 This is the first of the Alphabeticall Psalms wherein we have all the Hebrew letters perfectly according to their order without omission of any and they are in the beginning of every clause of the Psalm the first eight verses being divided into two clauses and the two last into three And just so it is again in the following Psalm Vers 2. The works of the Lord are great sought out of all them that have pleasure therein As if he had said Though profane ungodly men discern not the transcendent excellency that is in Gods works and that because they regard them not and therefore search not into them yet they that take delight in searching into them they discover and in a good measure understand the exquisite excellency that is therein Vers 3. His work is honourable and glorious c. Some understand this peculiarly of the glorious work of Gods delivering the Israelites out of Egypt because they conceive the Psalmist speaks of this in the following verses But I rather take it as spoken generally that whatever God doeth is full of majesty and glory And which the Psalmist
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
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
of fools is made known that is such men will be babling whatever they know be it good or bad in it is out it must according to that Hebrew proverb One farthing in an empty pitcher will make a great noise and so they will be sure to make known their folly see the Notes chap. 10.14 and 12.23 Vers 34. Righteousnesse exalteth a nation c. To wit because when a people is for the generality religious righteous this is both in it self a glory an honour to them also a means to bring them into a flourishing condition in every regard and so thereby they become renowned but sin is a reproach to any people to wit both in it self and by means of the calamities and ruine it brings upon them Vers 35. The kings favour is toward a wise servant but his wrath is against him that causeth shame To wit that by his foolish carriage of himself in his place makes his Prince ashamed that he hath entrusted his businesse with such an one according to that Isa 22.8 then the charriots of thy glory shall be the shame of thy lords house see the Note also chap. 10.5 CHAP. XV. Vers 1. A Soft answer turneth away wrath but grievous words stir up anger That is they both kindle anger where there was none before and make it flame higher and higher where it was before Vers 2. The tongue of the wise useth knowledge aright c. That is aptly and seasonably so as may be most for the good and profit of those with whom they converse but the mouth of fools poureth out foolishnesse see the Note chap. 12.23 Vers 4. A wholsome tongue c. That is A tongue that is in it self sound and free from those morall sicknesses and distempers that are naturally found in the tongues of men that doth accordingly utter those things which may be for the good health of others for which see the Note chap. 12.18 is a tree of life that is a means of life both to the speaker the hearers see the Notes chap. 3.18 and 11.30 and 13.12 but perversnesse therein is a breach in the spirit that is the frowardnesse and wickednesse of the tongue doth rather wound then heal the spirits of men it makes a breach in the peace health strength of mens spirits by disturbing them by grieving and vexing and angring them yea many times by corrupting them it is a means of destroying their souls and so likewise this may be extended also to the disturbance that wicked mens tongues do make in their own spirits both in regard of the anguish which thereby they bring upon their consciences and the pollution and disposednesse to farther sin which they work in their hearts Vers 6. In the house of the righteous is much treasure c. To wit because Gods blessing is upon them both to encrease â—hat they have already gotten in an honest way to preserve it to them theirs so that they and their children after them enjoy it with much quiet comfort yea besides when the righteous hath but a little no more it may be then a little house to hide his head in yet this is indeed better then the treasures of the wicked see the Note Psal 37.16 but in the revenues of the wicked is trouble that is by reason of many troubles many miseries crosses and calamities which God brings upon them their revenues do usually waste away come to nothing or if they leave any thing behind them their children or kindred do usually quarrel contend about it To which may be added also that the wicked whether they have much or little are never free from inward perplexity trouble partly through the unsatiablenesse of their covetous desires and their toiling afflicting themselves to get riches partly through their continuall vexing fears cares for the keeping of what they have and the terrours of conscience they endure for what they have gotten unjustly and the apprehension they have or Gods displeasure against them for their wickednesse in generall and partly through their fretting and vexing for every losse that befalls them they scarce ever enjoy what they have with any quiet or comfort Vers 7. The lips of the wise disperse knowledge c. To wit as the seeds-man scatters his seed they do what they can to impart unto many that knowledge which they have stored up in their own hearts studying within themselves how they may impart it with most advantage to others which last is implyed in the following opposite clause but the heart of the foolish doth not so that is whatever they may pretend their hearts being void of true knowledge they neither can disperse knowledge with their lips nor do they care or ever think to doe it it is only vanity and wickednesse which their lips can disperse Vers 8. The sacrifice of the wicked is an abomination to the Lord but the prayer of the upright is his delight Both sacrifices and prayers consequently all outward duties of Gods worship service are to be understood in both clauses But yet the prayers of the righteous are said to be Gods delight and the sacrifices of the wicked to be an abomination to imply that the services of the godly are accepted of God though there be not therein that cost bestowed that solemnity and pomp as is in wicked mens sacrifices and which therefore are the only thing for which they hope to be accepted of God Vers 9. The way of the wicked is an abomination to the Lord c. To wit because the waies that he followeth are waies of wickednesse And so this may be added as a reason of the foregoing Proverb God therefore hateth the religious services of wicked men because he abhors the wickednesse of their conversation Yet by the way of the wicked here may be meant all the wicked mans actions whether naturall civill or morall because the wicked man being under Gods wrath nothing that he doeth can please him But he loveth him that followeth after righteousnesse that is that striveth with all his might even against the stream of his corrupt nature to doe only that which is righteous though he cannot attain to doe it as he desires And thus as in the foregoing Proverb he compared the wicked and the righteous together in regard of their religious services so here he compares them together in regard of all other the actions of their lives shewing that the sincere desires and endeavours of the righteous though full of weaknesse are accepted of God whereas all the actions of the wicked even those that may seem most splendid and glorious are an abomination to him Vers 10. Correction is grievous to him that forsaketh the way c. Some would have the meaning of these words to be this that grievous correction is prepared of God for those shall certainly befall those that forsake the way that is the right way the way
flowing of the sea so much more in his higher acts of providence as when he decreeth and bringeth about the sinfull actions of wicked men without being in the least degree the author of their sins when he punisheth infants for the sins of their parents and many other things of the like nature of which we see what the Prophet saith Isa 45.15 Verily thou art a God that hidest thy self O God of Israel Now however God hath much glorified himself by revealing many things to men especially of his will and counsel concerning mans salvation yet by this his concealing things in other regards from men he hath brought far more glory to himself and that because hereby it appeareth 1. how infinite and incomprehensible the wisdome of God is the wisest being forced to cry out with the Apostle Rom. 11.33 O the depth of the riches both of the wisdome and knowledge of God! how unsearchable are his judgements and his wayes past finding out 2. that God is to be believed in what-ever he saith because he hath said it though man be not able to conceive how it should be and 3. that God may do what-ever he pleaseth and that his will is the supreme rule of all justice and that he is no way bound to give an account of any thing that he saith or doth Iob 33.13 As for the following opposite clause but the honour of kings is to search out a matter the drift of that is to shew that the greatest of men must not think to be like God herein but that even kings themselves ought to esteem it their honour to advise and consult with their friends and counsellors in all their great affairs and that it is indeed an honour to them and that for which they shall be greatly loved feared reverenced when they make diligent enquiry into the state of their kingdomes as far as may be into the secretest transactions of other neighbouring nations so that no plot shall be so closely carried on at home or abroad but that they shall discover it when they shall with much pains search into all kind of knowledge divine humane especially that of their own laws what-ever may best enable them for their government gain credit thereto when they can search out the truth in the most intricate causes that are brought before them as Solomon did in that of the two harlots 1 King 3. see the Note also Job 29.16 when they are carefull to clear unto the people the justice of all their judiciall proceedings This I conceive is that which Solomon intended in this obscure Proverb Yet there are other Expositions given of it which have likewise some probability in them As 1. that it is for the glory of God that the Scripture wherein he reveals his will to men should be in many places obscure hard to be understood because through the just judgement of God some profane persons stumbling hereat do despise it cast it away whilst the godly do with the greater diligence enquire into it reverencing it the more for this are the more careful not rashly at any time to meddle with it but that it is for the honour of kings with all diligence to search the Scriptures that they may be the better able to carry themselves in all things as Gods vice-gerents Yea because the following Proverbs in this place are for the most part the more intricate because they are expressed under severall similitudes tropes allegories therefore with particular respect to them this may be premised that it is for the glory of God thus to conceal things but that it will be for the honour of kings to search out the meaning of them And 2. that when God seeth the wickednesse of men yet passeth it by as if he took no notice of it this is for his glory because hereby it is seen how infinitely long-suffering patient he is but that kings must not with us wink at the wickednesse of men it being much for their honour to search out and to punish notorious offenders But the first exposition is clearly the best Vers 3. The heaven for height and the earth for depth and the heart of kings is unsearchable That is As no man can exactly search out the height of the heaven or the depth of the earth or As no man can discover what is in the heaven above because of its height or what is in the earth beneath because of its depth so neither can men search out the hearts of kings or discover the designs and counsels that are in their hearts Now though this be generally true of all mens hearts that other men cannot exactly know them Jer. 17.9 yet it is here particularly affirmed of kings as being more eminently so with them then with others and that either because dissimulation is a chief piece of that policy which they call king-craft or else rather because the cares and counsels of kings must needs be so exceeding many and their wisdome when they are such as they ought to be so exceeding great and their aimes and designes so high and their projects so profound and all these are usually carried on so closely that other men are not able to reach them And the drift of this Proverb is either 1. to teach kings how they ought in this regard to carry themselves or 2. to shew that it is as vain and foolish a curiosity though many be much taken with it to goe about to search out the secret designs of kings as to search out the height of the heaven or the depth of the earth or else 3. to imply as with reference to the foregoing verse how much more impossible it must therefore needs be to search out the counsels and judgements of God Vers 4. Take away the drosse from the silver and there shall come forth a vessel for the finer That is The silver being so refined will be fit to be made into any vessel of plate by the work of the gold-smith Vers 5. Take away the wicked from before the king c. That is let them be cut off or banished either out of his kingdome or out of his Court and his throne shall be established in righteousnesse to wit 1. because God is pleased with such impartiall execution of justice upon offenders and others will be hereby made the more carefull to avoid all such waies of wickednesse both which will move God to blesse and establish both king and kingdome yea the more righteous the people are the more faithfull they will be to their king even for conscience sake and 2. because evil counsellors and flattering parasites when they are the favourites of kings and familiar with them do usually hinder the justice that should be in his government and by their oppression of the subjects do alienate their affections from him and both these tend to the ruin both of king and kingdome See the Note also chap. 20.8
of worldly men nor have I by mine own reason understanding study attained the knowledge of the mysteries of salvation the knowledge of the holy those saving holy truths which are revealed in the holy Scripture which all the saints they only do attain Vers 4. Who hath ascended up into heaven or descended c. That is Who is it that doth by his Providence govern all things both in heaven above and in the earth beneath or rather Who hath been able to goe up into heaven to see what is done there or to know what God hath there determined concerning the way and means of mans salvation and who hath then descended again to tell what he hath seen there or to make known unto others the counsels of God concerning mans salvation It is as if he had said surely no mere man ever did this It is as possible for man with his body to climb into heaven and then to come down again as it is for him to know all the creatures in heaven and earth or much more to rule and govern them or as it is for him to understand of himself or by his own power the way and means of life eternall It is onely God that hath all the creatures at his beck and command and that therefore exactly understands them all and it is God only that can reveal to man what he hath from all eternity appointed concerning the way of mans salvation So that the drift of this passage is to shew how poor and weak and brutish mans knowledge is in comparison of Gods or how impossible it is that man should understand any thing of true wisdome unlesse it be by revelation from God in Christ And it may well be that with respect to this place Christ used that expression concerning the impossibility of mans attaining the saving knowledge of heavenly mysteries unlesse they were by him who came out of the bosome of the father revealed unto them Ioh. 3.13 And no man hath ascended up to heaven but he that came down from heaven even the Son of man which is in heaven Yea and to the same purpose are the following Questions Who hath gathered the wind in his fist that is Who hath the winds absolutely at his disposing so that he can hold them in or let them loose at his pleasure Who hath bound the waters in a garment that is as in a garment which may be meant both of the waters in the clouds which are as a black mantle wherewith the heavens are sometimes covered wherein the waters are bound up that they may not all fall down together suddenly but may be distilled down by little and little as through a strainer likewise of the waters below as namely the waters of the sea which are there held within the sea-shoares by the speciall Providence of God as with a garment for which see also the Note Iob 38.9 or the waters in the earth which are there covered bound up as in a garment so are strained out here there in springs fountains Who hath established all the ends of the earth that is Who hath caused the whole globe of the earth from end to end every way to stand fast in the midst of the aire without any thing to support it or Who hath setled the sea-shoares so fast sure that they are not overborn by the sea notwithstanding the raging billowes thereof do with such violence beat upon them What is his name what is his sons name if thou canst tell As if he should have said Tell me who it is name me the man if thou art able that hath done these things or if such a man there hath been only he is now dead tell me then any of his sons or posterity that are descended from him And the question doth doubtlesse imply a vehement negation that there was never any but God the only-begotten Son of God that could do these things whose name must needs be ineffable because his offence being is incomprehensible which shews that the scope of all these Quere's is to imply how brutish the knowledge of man is in comparison of the wisdome of God whereby he hath done and doth daily such wonderfull things and so far above the reach of our understanding and that therefore the only way for men to attain wisdome is not curiously to search into those things which are above their reach but humbly to seek it from God in Christ Vers 5. Every word of God is pure c. See the notes Psal 12.6 119.140 Having shewn in the foregoing verse that God in Christ is the only fountain of all true wisdome this is added to shew that God hath in his word the unquestionable foundation of faith revealed this wisdome unto us and that here therefore we can only attain the saving knowledge of God and of Christ He is a shield unto them that put their trust in him that is to them that having attained the true knowledge of him do thereupon put their trust in him in the sure promises which in his word he hath made to them Vers 6. Adde thou not unto his words c. As namely by pretending any revelation from God by canonizing any humane writings or by misinterpreting the Scriptures so affirming that to be the word of God which indeed is not And observable it is that Agur makes no mention here of the sin of diminishing ought from Gods word as Moses doth Deut. 4.2 which was doubtlesse because men are most prone by false glosses wresting of it to adde unto it Lest he reprove thee that is Lest he severely punish thee to wit for thy sawcinesse presumption in falsifying his word thou be found a liar namely when God shall discover thy forgeries impostures Vers 7. Two things have I required of thee c. To wit two things particularly principally as most needfull both for Gods glory his own good deny me them not before I dye that is as long as I live in this world for so it is in the Original withhold them not from me before I dye Vers 8. Remove far from me vanity and lyes c. By vanity may be meant all vain courses as Idolatry see the Note 2 Kings 17.15 or pride or covetousnesse such other sins as carry men greedily to seek after or to glory or delight in the vain things of this world see the Notes Psal 4.2 24.4 yea all kind of sin and wickednesse whatsoever see the Note Iob 31.5 by lies all errors in judgement evill thoughts concerning God all false dealing either by word or deed all perjury craft cousenage hypocrisy And by desiring that God would remove these far from him may be meant that God would pardon him not lay these to his charge likewise that he would sanctify him purge him from these corruptions not suffer them at any time to prevail against
men the way to life eternal rather then other humane bookes concerning other sciences which may distract the mine and weary the body but cannot yield that full satisfaction which from these divind writings may be attained Vers 13. Let us heare the conclusion of the whole matter c. That is of all the foreguing discourse concerning the vanity of all earthly things concerning the attainment of true happinesse That which may be drawn from all that hath been said and that whereto all that hath been delivered tends the summe and substance of all may be comprized in these two short directions wherewith I may therefore well end this book there being no need of adding any thing more Feare God and keep his Commandements This is a short abridgement of all that is required to make a man truly happy under which we must know that faith in Christ is necessarily comprehended because it is by faith in him that the love of God to us is shed abroad in our hearts whereby our hearts are purified and we are brought to love and feare God and so to endeavour sincerely to keep all his commandments for this is the whole duty of man or as it is in the Hebrew the whole of man In this the whole safety and happinesse of man doth consist After all the enquiry that can be made this will be found to be the summe of all the meanes that can be used for the obteining of true happinesse Vers 14. For God shall bring every work into judgement c. To wit At the great day of Judgement whereof Solomon had made mention before see the Note Chap. 3.17 every work of man shall then be examined and sentenced there will be no avoyding it With every secret thing whether it be good or whether it be evill to wit not only those actions of men which were done so privately and closely that there was never any notice taken of them by others but also the thoughts affections and intentions of mens hearts which are knowne only to God And this is added here as a strong motive of the foregoing Exhortation to feare God and keep his commandments ANNOTATIONS Upon the SONG of SOLOMON CHAP. I. Vers 1. THe song of songs which is Solomons That is Which was composed by Solomon see the Note Pro. 1.1 to wit either after his repentance when he came to see the vanity of all earthly things as is set forth in the book of Ecclesiastes or else before his fall which may seeme the more probable because it is said in generall that then he made his songs 1 King 4.33 It is clearely a Pastoral marriage-song or a song of espousals or betrothings much of the same nature with the 45 Psalme which is therefore called A song of loves see the Note there Only this is composed in the way of a Dialogue where the Speakers are the Bridegroome and the Bride represented in the quality of a shepheard shepheardess or a Country damosel and the Bride-men and Bride-maides the friends of the Bridegroome and the companions of the Bride Very probable it is that Solomon composed this song upon occasion of his marriage with Pharaohs daughter because there are many passages in this song which doe so clearely allude thereto as where the Bride is called the Shulamite as if one should say the wife of Solomon and is compared to the horses in Pharaoh's charets chap. 1.9 and where the Bridegroome is so often called by the name of Solomon or at least compared to Solomon as Chap. 3.7 9 11. but especially because Solomon as in many other regards so also more particularly in that his marriage with Pharaohs daughter who being a stranger by birth became a Proselyte was a most excellent type and figure of Christ admitting the Church of the Gentiles as his Spouse into the nearest fellowship and communion with himselfe see the Notes Psal 45.9 10. But yet that it cannot be literally understood of Solomon and his wife the daughter of Pharaoh or any other particular woman is evident because though the Bride be sometimes termed the daughter of a Prince chap. 7.1 yet elswhere she is represented as some Country damosel that is Sunne-burnt set to keep the flocks and to watch the vineyards Chap. 1.6 8. and that was beaten and wounded by the watchmen of the City Chap. 5.7 which are passages that doe in no wise suite with one that lived in the state of a Queen yea it were absurd and ridiculous to think that Solomons wife should be compared to a company of horses in Pharaohs charets her head to Carmel her eyes to fishpooles and her nose to the tower of Lebanon c. chap. 7.4 5. Such expressions are no way comely for any but a spirituall Bride And indeed the Bridegroome is here described to be a King of that transcendent Majesty and glory as is proper to none but only to Christ and the Bride is set forth by such rare beauty and glory as can belong to none but the Church the Lambs wife Revel 19.7 And therefore the drift of this song is prophetically to set forth the neere conjunction and the exceeding great love that is between Christ and his Church and so by consequence and secondarily between Christ and every faithfull soul and that under the metaphorical expressions of a Shepheard-Bridegroome and his Bride though not yet married together but only contracted and espoused And indeed the Scripture doth frequently elswhere speake of Christ in these figurative expressions 1. of a shepheard as Joh. 10.11 I am the good shepheard and Heb. 13.20 where he is called The great shepheard of the sheep and 2. of the Churches Husband or Bridegroome as Isa 54.5 Thy maker is thine husband the Lord of hosts is his name and thy redeemer the holy one of Israel 62.5 As the Bridegroome rejoyceth over the Bride so shall thy God rejoyce over thee see also Hos 2.16 19 20. Joh. 3.29 And this sufficiently discovereth the vanity of that scruple which some have made whether this Song were written by divine inspiration because the name of God is no where mentioned in it and because no passage in this song is cited in any place of the New Testament for besides that the same may be said of the booke of Esther see the Note Esth 1.1 considering the whole book is carried in this figurative and allegorical straine it is sufficient that God in Christ is here set forth by that name that is most suitable hereunto to wit the Churches Beloved and there are many expressions in the New Testament that seeme clearely to have been taken from those conjugal expressions that are used here As for this Title The song of songs this song is so called not so much to imply as some would have it that it is a song that consisteth of many songs as to set forth the excellency of it that it is the chiefe and most excellent not only of those thousand and five songs
the hearts of Gods people for which see the Notes before Chap. 1.13 16. Or 3. The kingdome of heaven where the Saints shall enjoy the love and presence and delightfull embraces of the Lord Christ their husband and that with incomprehensible rest and peace unto all eternity Some indeed would have this bed of Solomons to be prayer and others the Scripture in both which indeed the faithfull doe often enjoy sweet communion with Christ But the former expositions seeme more cleare and proper Threescore valiant men are about it of the valiant of Israel It may well be that Solomon had this very number of valiant men of his own subjects that he might have the more assurance of their faithfulnesse such as were Davids Worthies to watch every night as a royal guard before his chamber see the Note 2 Sam. 11.9 Or else a definite number may be put for an indefinite But however hereby doubtlesse is figured as in allusion to the watch that was kept by night in the Temple Psal 134.1 either how safely without all danger or feare the Church shall rest with Christ in heaven or else the keeping and safe-guarding of the persons the hearts and minds of the faithfull here in this world partly by Gods provident care over them 1 Pet. 1.5 and partly by his causing them by his Spirit to keep a diligent watch over their own hearts and wayes Pro. 4.23 Keep thy heart with all diligence by meanes whereof they are both secured from dangers Psal 91.1 5. and likewise they enjoy much sweet quiet and rest in their minds Pro. 3.23 24. According to that of the Apostle Phil. 4.7 The peace of God which passeth all understanding shall keep your hearts and minds through Christ Jesus Yea by these threescore Worthies keeping the bed of the true Solomon may be meant either 1. the holy Angels true Israelites indeed holy and faithfull who excell in strength Psal 103.20 and doe continually take care for the preservation of Gods people Psal 34.7 Or 2. the faithfull Pastors and Ministers of the Church those spirituall watch-men spoken of before ver 3. for which see the Note there Or 3. the pen-men of the Scripture whose writings tend many wayes to the rest of Believers Rom. 15.4 Vers 8. They all hold swords being expert in warre That is They are all valiant expert souldiers that know well how to handle their weapon And if by this guard as is said in the foregoing verse we understand the Angels then hereby their exceeding great power and prowesse is signified but if thereby we understand the Pastors and Ministers of the Church then the meaning may be that they stand alwaies armed with that sword of the Spirit which is the Word of God Eph 6.17 which is quick and powerfull and sharper then any two edged sword piercing even to the dividing of soul and spirit and of the joynts and marrow Heb. 4.12 and are able men each of them well knowing how to use this weapon skilfully for the defence of the faithfull against all that oppose them and seek their ruine Holding fast the faithfull word as he hath been taught that he may be able by sound doctrine both to exhort and to convince the gainsayers Tit. 1.9 Every man hath his sword upon his thigh because of fear in the night For the sword on the thigh See the Note Psal 45.3 That which is mainly intended hereby seems to be that both Angels and Ministers are watchfull over the Churches peace and safety and chearfully ready to defend her from all sudden dangers and fears especially such as she may be subject to through ignorance or error or the secret attempts of the rulers of the darknesse of this world Eph. 6.12 Vers 9. King Solomon made himself a charet of the wood of Lebanon That is of Cedar which was the chief wood of Lebanon concerning which see the Note Chap. 1.17 Some reade this as we see in the margin of our Bibles King Solomon made himself a bed of the wood of Lebanon and accordingly they hold that here there is given us a fuller description of the richnesse and magnificence of that bed mentioned before ver 7. But it seems more probable that the word here used in the Original which is indeed no where found but in this place doth rather signifie some Litter such as our Sedans are or some Couch-coach or Charet of state which Solomon provided for himself and his wife to be carried in at the time of their nuptials or when ever they meant to shew themselves in any way of pomp and triumph amongst the people and that because of those words that follow ver 11. where the people are called forth to the beholding of this glorious sight Go forth O ye daughters of Sion and behold King Solomon c. However the drift of this passage seems to be the same with that before ver 7. namely by setting forth further the magnificent state of Solomon to imply how much more desirable the enjoyment of Christ the true Solomon is whose glory doth so farre transcend the glory of Solomon as in other things so in regard of this his Charet for by this Charet is meant either 1. The humane nature of Christ wherein the Lord of glory shewed himself amongst men And we beheld his glory the glory as of the only begotten of the Father Joh. 1.14 which was richly adorned with the gifts of the Holy Ghost and which he made and assumed to himself being the more fitly compared to the Cedars of Lebanon because it never saw corruption Act. 2.31 Or 2. The word of the Gospel which is indeed of Christs own framing we received it wholly from him and must not vary in the least from that form of doctrine which he delivered to us and wherein Christ doth ride as in a triumphant Charet from one place to another all the world over and so shall do alwaies and therefore it is called the everlasting Gospel Rev. 14.6 Or 3. The Church made up by Christ of particular Saints those incorruptible Cedars Psal 92.12 13. wherein by the profession and preaching of the Gospel Christ is continually carried up and down as in a Charet amongst them Vers 10. He made the pillars thereof of silver c. Which was indeed very plentifull in Solomons daies 1 King 10.27 The bottom thereof of gold that is the couch or seat whereon they were to sit or lie was made of rich cloth of gold The covering of it of purple that is the upper part of it or the curtains which was the covering of those that sat in it was made of some costly purple stuff The midst thereof being paved with love for the daughters of Jerusalem the meaning whereof I conceive to be this that the inside of this Charet was all lined with curious hangings of needle work full of love stories or richly adorned with all variety of precious stones the love and delight of the daughters of Jerusalem And
and more peculiarly the King of Zion and to their astonishment and joy observe and consider how much his magnificent state did excell that of Solomon which is much the same with that Zach. 9.9 Rejoyce greatly O daughter of Zion shout O daughter of Jerusalem behold thy King cometh unto thee 3. That by the crowne wherewith his mother crowned him is meant either those faithfull soules that by the preaching of the Gospel are wonne and converted to Christ or the glory and honour which the Church hath in all ages yielded to Christ by owning his soveraignty by placing all her hope of salvation in him and spreading abroad throughout the world by the preaching of the Gospel the glory of his person and kingdome the great love he hath showne to his people and the great things he hath done for them Both which we may the rather pitch upon 1. Because the Scripture speakes of the Church the Congregation of the faithfull as the mother of Christ Revel 12 1-5 and in the Church by the word of faith Christ is conceived Gal. 4.19 My little children of whom I travel in birth againe untill Christ be formed in you and Christ himselfe did professe whilst he was upon earth that he esteemed and honoured them as his mother Matth. 12.50 2ly Because Christ is indeed by the faith of the Saints honoured in the world as the king of Israel Joh. 1.49 When Christ ruleth in his Church by the scepter of his word and people submit to his law and government they then set the Crowne upon his head and thence it is that Christ said of his Disciples Joh. 17.10 that he was glorified in them And 3ly Because the Scripture doth speake of the faithfull that are by the Church converted and wonne unto Christ as his glory and crowne as Isa 62.3 Thou shalt also be a crowne of glory in the hand of the Lord and a royal diadem in the hand of thy God And indeed if a people converted to Christ may be tearmed the Crowne of that Minister by whom they are converted as the Apostle calls the Philippians his joy and crowne Phil. 4.1 and a good wife may be tearmed a crowne to her husband Pro. 12.4 well may the faithfull who are the Spouse of Christ a chosen generation and a royal Priesthood 1 Pet. 2.9 be said to be the crowne wherewith his mother crowned him yea and the rather haply may Christ be said to be crowned by his mother the Church of the Jewes because his first converts were gathered there And 4. By the day of his espousals and the day of the gladnesse of his heart is meant the time when a people are by the Gospel wonne to the faith whence is that of the Apostle 2 Cor. 11.2 I have espoused you unto one husband that I may present you as a chast virgin to Christ for then doth the Lord begin to rejoyce in such a people even as a Bridegroome rejoyceth over the Bride Isa 62.5 Yea and some doe apply this particularly to the glory and dignity wherewith Christ was crowned after his resurrection Heb. 2.9 which might also be called the day of his espousals and of the gladnesse of his heart because he had then procured his Church to be presented to him as a glorious Spouse even as Eve after Adam awoke from sleep was presented unto him which was to the Lord a matter of great triumph and joy CHAP. IV. Vers 1. BEhold thou art faire my love behold thou art faire Here it is cleare that Christ the Bridegroome doth extoll the beauty of the Church his Spouse and that by way of a kind reply to that discovery she had made of her high esteeme of him if the later part of the foregoing Chapter be as it is by many understood of her We had the very same expression before Chap. 1.15 for which see the Note there yet some apply this particularly to the Church of the Jewes Thou hast doves eyes within thy locks Having extolled the Spouses beauty in generall he proceeds to set forth her beauty in many particulars the severall members of the Church or the manifold graces wherewith she is adorned And accordingly begins with her eyes the most eminent and beautifull part The first words Thou hast doves eyes were also opened before Chap. 1.15 But here they are repeated with an addition Thou hast doves eyes within thy locks haply in allusion to the custome of Brides having their haire hanging loose about them which made their eyes shine forth from between their locks with the more beauty and lovelinesse Now first because by these dove-like eyes I conceive the Churches Teachers are here principally meant though some understand thereby faith the first and chiefe of all Christian graces without which it is impossible to please God Heb. 11.6 and others adde Magistrates to Ministers to make up the Churches two eyes and 2. Because the locks seeme to be mentioned here as an ornament to the eyes therefore it seemes most probable that the drift of this expression Thou hast doves eyes within thy locks is to shew 1. that in the publick assemblies of Gods people the Teachers as the eyes and lights of the Church are most conspicuous and 2. that such full assemblies when they receive the word into believing hearts and thrive under their teaching are as the locks to the eyes a great ornament unto their Teachers Phil. 4.1 Thy haire is as a flock of goates that appeare from mount Gilead Or that eate of mount Gilead as it is in the margin that is that feed on mount Gilead a fruitful soile where the cattell that were bred were fat and faire The Spouses beauty is farther here set forth by shewing that her haire which indeed the Apostle tearms a womans glory 1 Cor. 11.14 was as great an ornament to her head as such a flock of goates were to mount Gilead in the eye of those that from a farre did look up and behold them grazing there and that because her haire was thick and long fine and soft and bright and curled and kept in neate and good order and therein like to a long flock of goodly goates going close together whose haire also especially when they were fat and in good liking used to be curled and long whence it was that they made coverings or curtaines for the Tabernacle of goates haire for which also see the Note 1 Sam. 19.13 In all which as likewise in the following similitudes it is very observable how Pastoral-like the expressions still are And hereby is meant spiritually either the Churches outward profession of religion which is indeed a great ornament to her or her good workes or more particularly the pure and holy thoughts and meditations in the minds and heads of the faithfull still ascending heaven-ward which though they be innumerably many yet by the watchfulnesse of the Saints are kept in good order as a flock of goates by the shepheard or rather the multitude of believers
many Expositors hold that here begins a new passage of this Pastoral that hath no connexion with that which went before see the Note Chap. 3.6 Wherein it must be supposed that as the Bride was going up from her garden a company of Virgins espying her did break forth into the admiration of her beauty Who is she c But it seemes farre more probable that the Bridegroom having said in the foregoing verse that the Queens and Concubines praised his Spouse these are inserted as the words wherewith they praised her Who is she that looketh forth c and it is spoken by way of admiration thereby to set forth her surpassing excellency as when David saith Psal 24.8 Who is this king of glory and Psal 77.13 Who is so great a God as our God and when the people were astonished at Christs marvellous works Mark 4.41 What manner of man is this that even the winde and the sea obey him so here Who is she that is What manner of woman is this that looketh forth as the morning that is that appeareth as the morning doth after a dark night fresh and faire lightsome and chearfull see Isa 58.8 Faire as the Moone cleare as the Sun and terrible as an Army with Banners By all which similitudes the beauty and glory of the Church is set forth see Isa 60.1 3. The last of them is explained above ver 4. But for the other observable it is 1. that by comparing her to these Lights of heaven there is an intimation given that the Churches beauty is not such as is the glory of this world but spirituall and heavenly in that she is adorned with heavenly excellencies and that her conversation is in heaven Phil. 3.20 And hence it is that she looseth not her beauty when she is in the saddest condition in the darknesse of persecution she is faire as the Moone as well as cleare as the Sun in the dayes of peace and prosperity and though she may suffer an eclipse or be under a cloud for a time yet it is not long ere she alwayes shines forth againe gloriously 2. That by saying she is faire as the Moone which hath her light from the Sun and cleare as the Sun which is the fountaine of light there may be also a hint given that the Church hath all her beauty from Christ who is the Sun of righteousness Mal. 4.2 and that her beauty consists chiefely in this that she hath by faith put on Christ Gal. 3.27 and so is clothed with his righteousnesse as the Church is described Revel 12.1 Clothed with the Sun and 3ly that the ranking of these in this order by comparing her 1. to the morning 2. to the Moone 3. to the Sun may seeme to imply a gradual increase in the Churches beauty and glory for so it is with believers severally the light of their knowledge and grace is at first but like the light of the morning in the dawning of the day but by degrees it shineth more and more unto the perfect day Pro. 4.18 And so it hath been with the Church in her severall ages before the Law and under the Law and in Gospel times her brightnesse was still greater and greater The beginnings of the Church of Israel were meane and obscure and so were the beginnings of the Christian Church but by degrees they both did rise to a great height of brightnesse and glory in so much that the light of the Church did at length shine forth gloriously throughout the world and shall at last be made perfect in heaven when the righteous shall shine forth as the Sun in the kingdome of their father Matth. 13.43 I know that many understand this place of the conversion of the Jewes to the faith of Christ in the latter dayes and that because the words imply that people should wonder at the suddaine and unexpected rising up of a new Church that should be glorious even to the astonishment of those that should behold it But I conceive it my be better understood of the Church in generall as an acknowledgement of her glory by those Queens and Concubines mentioned in the foregoing verse Who is she that looketh forth c As if they should have said Is this the Church that we did so despise and reproach certainly her glory is now so apparently great that it is wonderfull in our eyes Vers 11. I went down into the garden of nuts c. By nuts which is in the Hebrew a word that is no where else found in the Scripture we must I conceive understand some choicer sort of nuts such as used to be planted in gardens as wall-nuts or filberds or nutmegs rather because the Bridegroomes and Spouses gardens are still noted in this book to be planted with all kind of aromaticks as we may see Chap. 4.12 13 14. of which the nutmeg is a chiefe and under which all other aromatical plants may be here comprehended Now very many learned Expositors doe take these to be the words of the Spouse wherein she gives an account why she came downe after her beloved to his garden namely that having found him there they might delight themselves with beholding the sweet springing of the severall plants that grew therein which may be implyed in the following words to see the fruits of the valley c. And accordingly they hold the meaning is either 1. that the Church doth thorough faith mount up after Christ to heaven Christs garden of nutmegs to see the fruits of the valley c. where in those hot Countries their gardens used to be to wit to tast by a lively faith the first fruits of life eternall and by raising of her heart in holy desires to advance her selfe toward heaven whether her beloved Saviour is gone before her or 2ly that she visited the holy Assemblies that finding Christ there they might delight themselves with seeing the graces of Gods Spirit springing and growing up amongst his people But because the Spouses going to the garden was to seek her beloved and of this there is no expresse mention here made therefore I rather think that it is the Bridegroome that still here continues his speech unto his Spouse and that having professed his constant love to her in the foregoing verses here he makes knowne that he did not goe away from her in wrath and indignation against her but only went a little to his garden to see how things thrived and prospered there I went saith he downe into the garden of nuts c. And the mystical meaning of the words must be either that Christ did only delight himselfe in the pleasures of his heavenly garden his kingdome of Glory or else that he did by this his hiding himselfe for a time goe as it were to see and visite his Church to make tryall whether after the winter of some tribulation and affliction there were any spring of grace to be discerned amongst them Now in expressing this 1. he calls his Church the
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
concerning her little sister to set forth her own estate as every way fit for marriage thereby implying her desire that their marriage might be consummated And accordingly in regard of the spiritual sense though these words may be taken as the words of the Church of the Gentiles that little sister mentioned vers 8. professing her self to be every way capable of that honour which the Bridegroom had promised to conferre upon her in those words If she be a wall we will build upon her a palace of silver for which see the foregoing Note yet I rather think it is the Spouse the Jewish Church that here speaks and that either with respect to her own present condition I am a wall as if she had said I am such as thou requiredst my little sister should be I am a wall constant and firm in my love to thee and consequently in me God dwels as in a Prince-like silver palace fit for the dwelling of so great a King and my breasts are like towers that is my doctrine is fully enough for the nourishment of my children or else rather with respect to that time when the promise being accomplished which her beloved had made concerning the Gentiles both they and she should become one Church and be joyntly together the Spouse of Christ And accordingly she glories in that her expected glorious condition speaking of that which was to be through the assurance of faith as if it were so already I am a wall as if she had said Ay now I am indeed a wall a strong a goodly and glorious City by the glory of the coming in of the Gentiles to me my strength and splendor is much increased and now indeed the great King of heaven and earth will dwel in me as in a silver palace yea and my breasts are become like towers to wit in regard of the strength plenty and glory of my doctrine in the dispensation of the Gospel For 1. Because the doctrine of the Gospel was soon spread abroad and became famous and renowned throughout the world as towers are seen afarre off 2. Because it is by the Gospel that the Church resists her enemies and becomes invincible And 3. Because God was pleased to bestow such abundance of knowledge and other gifts of the Spirit upon his servants in Gospel-times whereby they were to nurse up multitudes of children in all Nations all the world over therefore are the Churches breasts here with reference to those times said to be like towers And in all this I say the Spouse intimates her hopes to her beloved that now ere long there should be a full consummation of their marriage in heaven because indeed the daies of the Gospel are so frequently called in the Scripture The last daies Then was I in his eyes as one that found favour This may be added according to the different exposition of the foregoing words as an acknowledgement made either by the Spouse or her little sister mentioned ver 8. that it was meerely the favour of the Bridegroom that he was pleased to make that promise ver 9. If she be a wall we will build upon her a Palace of silver c. or that he was pleased to shew that respect that he had shown either to the one or to the other or else as a declaration of the Bridegroomes approving and accepting of that which was spoken in the foregoing words Then to wit when I had spoken those words I am a wall and my breasts like towers I was in his eyes as one that found favour that is I was very deare and precious in his eyes he took much delight and contentment in me And so also we must understand it as spoken by the Church either that she acknowledgeth that it was meerely from Christs free-grace and favour to her that she was in such a condition as she had before described or else that she glorieth in his acceptance of her faith and love and the precious account that he made of her and the assurance she received from him of his constant and everlasting love to her The word in the Original which we translate favour doth properly signifie peace which the Spouse might use with respect to the names of Solomon or Shulamite And indeed by nature we are all enemies to God Rom. 5.10 and it is only by Christ that the Church comes to be at peace with God and to feele any peace quiet or contentment in her selfe Vers 11. Solomon had a Vineyard at Baal-hamon c. Some take this with that which followes in the next verse to be the words of the Spouse and that to expresse her affection to her Beloved she undertakes to shew how much she prized her Vineyard above Solomons meaning by her Vineyard either some particular Vineyard which she had and indeed before Chap. 1.6 she had spoken of a Vineyard which she calls her own Vineyard which she so highly prized because of the precious fruit which she expected that would yield her namely the opportunity of many sweet retirements there with her Beloved or else her Beloved himselfe a Vineyard from whom she expected that comfort and delight that was farre above all the profit that Solomon reaped from his Vineyard But methinks considering this and the next verse joyntly together it is clearely the Bridegroom that speaks here and that with respect to that which his Spouse had said before ver 6. Set me as a seale upon thine heart c. namely to assure her that Solomon did not so highly esteem his choicest Vineyard which yielded him so great a revenue as he did esteem of her his far more precious Vineyard Concerning this famous Vineyard which Solomon had at Baal-hamon all that can be said is 1. That the word Baal-hamon doth properly signifie the Master owner or possessor of a multitude 2ly That Baal-hamon might therefore be some place famous for Vineyards amongst which Solomon had one eminent as we may well think above the rest and that it was so called either with respect to the multitude of Vineyards that were there or to the abundance of fruit which they yielded or to the abundance of people that by reason of the exceeding fertility of the place did live upon those Vineyards Some hold it to be the same place that in Josh 12.7 is called Baal-Gad And 3. That some think that hereby is figuratively meant the Common-wealth of Israel or the City Jerusalem the Vineyard which God had committed to Solomons care and custody as indeed the house of Israel is tearmed Gods Vineyard Isa 5.1 and this is here called Baal-hamon because the Israelites were a very numerous people or because Jerusalem was such a populous City Lam. 1.1 How doth the City fit solitary that was full of people And now according to this which hath been said may we conceive of the spirituall sense of this place to wit that Christ doth here set forth his tender care over his Church by comparing her to Solomons
I will recompence evil c. That is Do not so much as threaten it with thy lips or purpose it in thy heart to wit not only because it is not lawfull so much as to think evil but also because when men have once said they will doe a thing they are apt to think that then in point of honour or conscience they are bound to doe it but wait on the Lord and he shall save thee he doth not say and he shall revenge thee but and he shall save thee intimating that men should not desire God to take vengeance on their enemies but only that he would defend them from their enemies Men are apt to think that if they do not revenge injuries every one will trample over them and so they shall be utterly undone But the Holy Ghost here assures them that there shall be no anger herein because God shall preserve them And how much better is it that God should save them then that they by any wicked means should save themselves Vers 23. Divers weights are an abomination to the Lord c. See the Note above vers 10. and chap. 11.1 and 16.11 and Deut. 25.13 and a false balance is not good see the Notes chap. 17.26 and 18.5 Vers 24. Mans goings are of the Lord c. See the Notes chap. 16.1 9. Psal 37.23 how can a man then understand his own way that is since all our actions and the successe thereof depend wholly upon Gods providence therefore it is not possible that man should know his own way to wit what is most expedient to be done by him or what the event shall be of what he doeth Vers 25. It is a snare to the man who devoureth that which is holy c. That is It is a sin that bringeth destruction upon men see the Note Deut. 7.16 As birds are destroyed by eating the meat which is laid for them within the snare fishes by swallowing the bait upon the hook so is it with such sacrilegious persons And by devouring that which is holy is meant not their eating of Gods holy sacrifices in those times in a heedlesse rash and profane manner without any devotion as some conceive but mens alienating to their own private ends any thing that was consecrated to holy uses or which they themselves had vowed to holy uses And if this last be included then are the following words added for the farther illustration thereof and after vows to make enquiry to wit whether he can doe what he hath vowed or no or whether he be so indispensably obliged by his vow that there is no way to be disengaged from it or if he do break his vow what satisfaction he may some other way make unto God And observable it is that even this enquiring about not fulfilling a vow because it manifests a desire men have to doe it is made a grievous sin yea though the vow be never broken Vers 26. A wise king scattereth the wicked c. That is when they are combined together in any way of wickednesse he disperseth them or he cuts them off from amongst the people see the Note above vers 8. even as the husbandman with his fan driveth away the chaff from the wheat for that he alludeth in these words to the husbandmans fanning or winnowing is the more probable because in the following clause and bringeth the wheel over them he seems also to allude to the cart-wheels wherewith in those times they were wont to beat out their corn whence is that Isa 28.27 28. The fitches are not threshed with a threshing instrument neither is a cart-wheel turned about upon the cummin c. But yet this may be meant of some kind of engine called the wheel used for the torturing and executing of malefactors even as it is stil in many countries at this day Or there may be an allusion in the words to the chariot-wheels which they used in the wars wherewith they ran over the bodies of those that were beaten down before them Vers 27. The spirit of a man is the candle of the Lord c. That is the soul of man because of the reason and understanding wherewith God hath endued it is as a bright shining lamp which God hath set up within man by the light whereof men see their waies and are enabled to order their waies as they ought to doe And some conceive too that Solomon doth the rather use this expression 1. because the soul is in the body of man as a candle in a lanthorn 2. because in regard of its remaining light even since the fall of man it is as a lamp shining in the dark night of corrupt nature 3. because the light of it is as easily by death extinguished as a candle is blown out And then by those following words searching all the inward parts of the belly is meant either particularly that reflect act of mens understanding which we call conscience whereby men do discern and judge of the most secret thoughts and affections and desires of their own hearts according to that of the Apostle 1 Cor. 2.11 What man knoweth the things of a man save the spirit of man which is in him and that especially when the soul is enlightened with grace and so doth thereby the better discover both his corruptions and graces and discern in what state he stands with God yea some understand it of mens discovering that which is in other mens hearts for which see the Note above vers 5. or rather more generally that by the light of reason men are able to search out those deep and hidden things that are as much hidden from the outward view of man as are the entrails in a mans body and that there is scarce any thing so secret either in nature or religion which men by their knowledge and wisdome will not discover And very probably we may think that this here is added with reference to the foregoing verse because it might be questioned how a king can scatter the wicked seeing wicked men are usually so cunning to hide their wickednesse Solomon answers here by a mans wisdome and understanding the secretest things may be discovered Vers 28. Mercy and truth preserve the king c. As if he should have said Kings endued with these graces need in a manner no other guard about them both because hereby they procure the favour of God and man towards them and likewise because they cut off the wicked that are perillous to them and to their thrones But see the Notes chap. 3.3 and 16.6 and Psal 61.67 As for the next clause and his throne is upholden by mercy that is added to shew either that however mercy and truth do both tend to a kings preservation yet mercy hath the chief stroke therein or else that as these graces are a great means of safety to a kings person so they are also a great support to his kingdome for though mercy be only here again expressed yet
together with that the other may be also implyed Vers 29. The glory of young men is their strength and the beauty of old men is the gray head See the Note chap. 16.31 The drift of this Proverb is to shew that both young and old have their severall ornaments and so have need of one another and ought to respect one another Vers 30. The blewnesse of a wound cleanseth away evil so do stripes the inward parts of the belly Some take this to be spoken by way of similitude thus As by cutting and launcing the body which doth usually leave blew scars behind it as in letting bloud or making issues c. a great deal of corruption is usually let out of mens bodies and by that means they are cured of very dangerous diseases so sharp corrections which pierce as it were even to the very entrails do purge men from sin or so do stripes cleanse men even from their inward and secret sins But I see not but that both clauses may be understood of the benefit of correction The blewnesse of a wound cleanseth away evil sharp reproofs or corrections whether from God or man which are as blows that make men black and blew oâ— wounds that leave a blew scar behind them do make men abandon their evil waies And then the following clause so do stripes the inward parts of the belly is added to shew either that such sharp corrections do purge away even the secret evils of the mind which are as the inward parts of the belly as well as the wickednesse of the outward man or else that then corrections are in this way profitable to men when they affect men inwardly and wound their very hearts and souls with pain and sorrow wicked men will not be reformed but by exceeding sharp corrections CHAP. XXI Vers 1. THe kings heart is in the hand of the Lord as the rivers of water he turneth it whethersoever he will That is As husbandmen and others do carry the water of rivers by trenches water-courses and pipes into their grounds or elsewhere which way they please or rather As God by his Providence turneth the rivers sometimes one way and sometimes another and sometimes causeth them to turn backward a quite contrary way to that wherein they were before going as seemeth good in his own eyes so doth he also turn about the thoughts affections and desires even of kings themselves to will and nill what he will have them sometimes for the benefit sometimes to the hurt of their subjects and often contrary to what they had determined And this is noted as most remarkable in kings because by reason of their great power and pride they seem able to doe almost what they please and are usually so violent and head-strong in their resolutions that there is no diverting them from what they have purposed or said they will doe being herein indeed like the heady and violent streams of some great rivers that carry all before them with unresistable fury whereas yet notwithstanding they have not so much as their own wills at their own disposing but God over-rules them as he pleaseth Vers 2. Every way of a man is right in his own eyes c. See the Notes chap. 14.12 and 16.2 Vers 3. To doe justice and judgement c. To doe unto all men that which is every way equall and just and that not out of any carnall affections but out of true judgement and approbation of justice is more acceptable to the Lord then sacrifice that is then any of the services enjoyned by the ceremoniall law and consequently then any outward act of Gods worship enjoyned by the moral law such as prayer and hearing the word c. and that because God doth more delight in the solid and substantiall services enjoyned by the law then in those that are merely externall and ceremoniall and because he is better pleased with those duties that are profitable to men then with those that seem more immediately to have respect unto himself Vers 4. An high look and a proud heart and the plowing of the wicked is sin The difficulty of this Proverb lyes chiefly in the last clause Some of our best Expositours do literally understand by the plowing of the wicked their labouring in their particular callings which they say is sin in them because unto them that are defiled and unbelieving is nothing pure Tit. 1.15 And thus they make the drift of this Proverb to be the setting forth of the misery of wicked men by shewing that in all things they doe they sin against God not only in those things which are simply evil in themselves such as are their proud thoughts and high looks their ambitious aspiring after things that are too high for them but also in all their naturall and civill actions which not being evil in themselves yet become sin to them and that because the men being evil nothing can be good that proceeds from them as a corrupt tree cannot bring forth good fruit Matth 7.18 By the wickednesse the pride other filthy corruptions that are in their hearts all their actions must needs be defiled But then by the plowing of the wicked some do understand figuratively the plots and projects and busy endeavours of wicked men for which see the Note Job 4.8 that these are said to be sin because they are all for some sinfull practise or other yea for many and manifold sins and mischiefs and indeed it may be rather understood of the mischief they endeavour to doe because men in their pride care not what mischief they doe yea and this is elsewhere called plowing Psal 129.3 The plowers plowed upon my back they made long their furrows As for that translation of this clause which is set in the margin of our Bibles and the light of the wicked is sin if that be received then the meaning must be either 1. that wicked men are wont to glory in their sin so far are they from hiding and bewailing their sins that they exalt themselves therein as counting it their only splendour and glory or 2. that their wisdome and quick-sightednesse in all affairs wherein they are wont proudly to vaunt themselves tends to sin and carries them into many sinfull courses or 3. that their good works though they make a splendid shew before men are an abomination to the Lord or 4. that their endeavouring to exalt themselves and to be eminently conspicuous above others is sin or 5. that their great prosperity pomp and glory in the world wherein they much pride themselves is an occasion of much sin to them Vers 5. The thoughts of the diligent tend only to plenteousnesse c. That is when a man doth wisely before-hand think and contrive how to manage his affairs if he do afterwards diligently prosecute what he hath contrived he must needs grow rich but of every one that is hasty only to want that is the thoughts of those that are hasty to