called scorners see in the Notes chap. 1.22 Psal 1.1 It may be here more particularly meant of those that being in great prosperity do scoffe at the poor And what is meant by Gods scorning them see in the Notes chap. 1.26 Psal 2.4 to wit that God shall pull them down from their great prosperity see Jam. 4.6 But he giveth grace unto the lowly that is favour amongst men yea all good blessings but especially the graces of his spirit Vers 35. The wise shall inherit glory c. That is They shall have it as due to them continue in it both here being honoured both of God man and hereafter eternally in heaven but shame shall be the promotion of fools that is that shall be all the promotion they shall have or if they be at any time promoted it shall turn to their greater shame CHAP. IV. Vers 1. HEar ye children the instruction of a father See the Notes chap. 1.8 and Psal 34.11 Vers 3. For I was my fathers son c. As if he should have said his darling son tender only beloved in the sight of my mother see the Note 1 Chron. 3.5 And by tender here is meant both that he was a young child of tender years so weak in knowledge also that he was accordingly tenderly regarded daintily tenderly brought up by his mother Now Solomon intending to shew how his father taught him he premiseth 1. that concerning his parents dear affection to him both to imply how necessary instruction is in the waies of wisdome in that his parents though very fond of him would not neglect that but rather were therefore the more carefull to teach him and likewise to hint to those to whom he now speaks that it was out of the same fatherly love that moved David to instruct him that he now pressed these things upon them and 2. that concerning his own tender years thereby to presse the youngest to learn from his example who had gotten so much by it Vers 4. He taught me also c. To wit my father David who was a great prophet and a man after Gods own heart he taught me the same things that I teach you therefore my words ought to be received with the more attention and ready obedience neither can you reject me without rejecting him too and said Let thine heart retain my words keep my commandements and live see the Notes chap. 3.1 2. Now both these all the following words to the end of the 9. verse may most probably be taken as the words of David to Solomon recited here by him Vers 6. Forsake her not and she shall preserve thee c. See the Note chap. 2.11 Ver. 7. Get wisdome with all thy getting get understanding That is even with the expence of all that thou hast gotten or with all the care and diligence which thou canst use for the getting of any thing be sure to get that whatever thou goest without Vers 8. Exalt her c. To wit by loving her and making precious account of her seeking her with all possible diligence preferring her before all things whatsoever and she shall promote thee that is advance thee to great dignities and make thee to be highly honoured both by God and man and indeed the wisedome of Solomon it was that made him so renowned and that confirmed the crown of Israel upon him Vers 10. Hear O my son c. Here Solomon returns again to his own exhortation see the Note above vers 4. Vers 11. I have led thee in right paths That is in waies of righteousnesse agreeable to the straight rule of Gods law yet others by right paths understand plain and even waies wherein there is no danger of stumbling according to that which followeth Vers 12. When thou goest c. To wit say some Expositours in the way of wisdome thy steps shall not be streightned that is though those waies may seem at first very irksome difficult yet by degrees they shall become pleasing and no way troublesome to thee But I rather take it thus When thou goest about thy businesses affairs thou shalt not be brought into any streights not knowing which way to turn thy self see the Notes 2 Sam. 22.37 Job 18.7 And when thou runnest thou shalt not stumble that is though thou makest never so much haste in any thing thou undertakest thou shalt not miscarry therein But see the Note chap. 3.23 Vers 13. Take fast hold of instruction c. That is Be sure to persevere in the waies wherein I have instructed thee let her not goe keep her to wit wisdome see the Note chap. 3.1 for she is thy life that is the guide of thy life or the means of life to thee see the Notes chap. 3.2 and Psal 91.16 Vers 14. Enter not into the path of the wicked c. See the Note chap. 1.15 goe not in the way of evil men that is if thou hast been tempted into any of their waies yet at least goe not on therein Vers 15. Avoid it passe not by it c. That is Keep aloof come not nigh it for fear of being tempted into it turn from it passe away to wit with all the speed you can lest you be indangered thereby Vers 16. For they sleep not except they have done mischief c. Some conceive that Solomon doth here set forth the time when wicked men play their lewd pranks namely that before they sleep in the dark of the night they goe forth to accomplish their mischievous devices then not till then they betake themselves to their rest But the words are clearly an expression of their eagernesse to do evil namely that they cannot sleep in their beds for plotting contriving how to doe evil and that hence it is that they many times rise so early to bring about their wicked projects which is yet clearer in the following clause their sleep is taken away unlesse they cause some to fall to wit into the snares they have laid for them or into the mischief they have plotted against their persons or estates or into the sins to which they have tempted them Vers 17. For they eat the bread of wickednesse and drink the wine of violence That is Wickednesse violence are as meat drink to them see the Note also Job 15.16 or rather They live by wickednesse and violence the meat they eat the wine they drink is gotten that way Vers 18. But the path of the just is as the shining light that shineth more more unto the perfect day That is As the morning light doth by little little shine brighter brighter unto noon so the righteous though at first they have their light much darkened with thick mists of ignorance sinfull infirmities with divers clouds of afflictions sorrows yet by degrees they grow in knowledge grace yea their joy glory prosperity doth
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
excellencies of Christ set forth to them 1. That they may thereby better their knowledge of him whom indeed we can never know enough Eph. 3.19 and may be delighted to heare his praises as indeed men love to heare others talke of those they greatly affect and be stirred up the more to love him and the more industriously to seek after him 2. That those that doe set forth his excellencies to them may thereby find their own affection the more inflamed towards him and 3. That others also hearing his praises might be wonne to love him and to seek by faith to be united to him And besides this makes way to raise up our attentions the more heedfully to observe that glorious description that is immediately given us of Christ Vers 10. My beloved is white and ruddy c. Thus the Spouse sets forth the beauty of her beloved as one of a sanguine complexion covertly thereby to condemne her former folly in disregarding such a one as he was and withall to quicken her own affection towards him and to represent him as one that deserved to be beloved of all And indeed it is the office of the Church thus evidently to set forth Jesus Christ crucified before the eyes of men by the preaching of the Gospel Gal. 3.1 Expositors doe severall wayes apply this as 1. that Christ was white in regard of his Godhead as being the brightnesse of his fathers glory Heb. 1.3 and therefore when at his transfiguration the glory of his deity did shine forth thorough the veile of his body it is said Matth. 17.2 that his raiment was white as the light and ruddy in regard of his humanity being made of the same substance with Adam who had his name from the red earth from whence he was taken Gen. 2.7 and therefore is called the second Adam 1 Cor. 15.45 2ly that white might denote his innocency holinesse and spotlesse purity and red the imputation of the bloody scarlet sinnes of men unto him 2 Cor. 5.21 or the merit of his death and bloody passion whence he is described Revel 19.13 as cloathed with a vesture dipped in blood And indeed the mixture of this white and red was admirable in that great mystery of his passion when he that had not the least staine of sin in him had sin notwithstanding in a way of justice charged upon him and was numbred with the transgressors Isa 53.12 And 3. that white might betoken his mercy and grace to penitent sinners as likewise his victory triumph and joy Revel 19.8 14. and red his justice in executing vengeance upon his enemies Isa 63.1 2 3. But I think that the drift of the words is only in generall to shew that the excellencies that are in Christ and the great things that he hath done and suffered for his Church doe make him most beautifull and lovely in the eyes of his people And to the same purpose is the following clause where it is said that he is the chiefest or as it is in the margin of our Bibles A Standard-bearer among ten thousands because usually the tallest stoutest and goodliest men are chosen to be Standard-bearers for hereby is signified that Christ doth transcendently excell in the lovelinesse of his glorious excellencies all the children of men see the Notes Chap. 3.2 Psal 45.2 Yet some adde also that he is called a Standard-bearer with respect to his leading his people in their way and Christians marching and fighting under his Colours for which he is also called the Ensigne of his Church Isa 11.10 Vers 11. His head is as the most fine gold Some conceive that this is spoken with reference to the golden Crowne which Solomon wore on his head of which mention was made before Chap. 3.11 But because of these words as the most fine gold I rather think the Spouse intends hereby to signifie that his head was exceeding goodly to behold or that there was a kind of splendor of beauty and majesty in it or it may be that his intellectuals were exceeding precious and excellent And so mystically this may signifie 1. The transcendent excellency of his Godhead according to that 1 Cor. 11.3 The head of Christ is God Or rather 2. The surpassing excellency and glory of his government and kingdome above all other kingdomes whatsoever because spiritual heavenly and eternall see Joh. 18.36 Dan. 7.14 as likewise the al-sufficiency that was in him for the exercise of this his Regal power as that in him were hid all the treasures of wisdome and knowledge and that he was still ready to powre forth the riches of his goodnesse and mercy for the enriching and adorning of his people His locks are bushy or curled and black as a Raven To wit as the feathers of a Raven which are also smooth and shining and therefore the more beautifull And this is added because black haire hath been ever esteemed most beautifull in men whence was that of the Poet Spectandus nigris oculis nigroque capillo Now mystically I conceive these words doe import as the exceeding spirituall beauty so also the invincible fortitude and strength of Christ black and curled locks being signes of a hot and strong constitution Some by his locks doe understand the innumerable company of Angels that attend upon Christ and others the Saints and servants of Christ especially as gathered into Congregations which are an ornament to Christ and others againe his hidden and unsearchable counsels and his secret profound judgements which are so intricate that they cannot be fully known and so black and formidable that they may well strike men with astonishment and this last seemes the most probable Vers 12. His eyes are as the eyes of doves c. Thus Christ had before set forth the beauty of his Spouses eyes Chap. 1.15 4.1 for which see the Notes there and here now the Spouse useth the same expression concerning Christs only it is with an addition that his eyes were as the eyes of doves by the rivers of waters that is doves that have their abiding place where they have plenty of pure and cleare water to wash themselves and their eyes in as indeed cleare running water hath been alwayes esteemed good to refresh and cleare the eyes Now though this may be not unfitly applyed to the Ministers of Christ in regard of their purity and sincerity see the Note Chap. 1.4 and their being so continually conversant in the Scriptures and as some think to the most pure and spotlesse wisdome and prudence of Christ as man yet I rather think they are meant either of the carefull and affectionate respect that he hath alwayes to his Church and so as the Church was before said to have doves eyes because of her faith and loyalty to Christ so the same is here said of Christ because of his faithfullnesse to her or else of the beauty of his divine wisdome and providence according to that Habak 1.13 Thou art of purer eyes then to behold
either was in Idumea or bordered upon it See Ier. 49.7 Amos 1.11 12. Obad. 8.9 and that the place of his dwelling is thus expressed as a proof of his singular piety in that though he were not of the seed of Abraham but lived amongst those nations that were much degenerated from the piety of the holy Patriarchs yet he was a man of eminent holinesse and righteousnesse For the time when he lived that likewise is uncertain yet it is most likely that he lived in the daies of the Patriarks before Moses 1. because in his time it seems Religion was not wholly decayed amongst those Eastern nations nor was the true God only worshipped as yet amongst Abrahams posterity 2. because he lived after his afflictions were ended 140 years Chap. 42.16 and by that which is said of his first children it is evident that they were house keepers and therefore that he was of good years before he was afflicted whereas after the age of the Patriarks men seldome lived so long Psal 90.10 3. Because after the giving of the law it was not lawfull to sacrifice save in the place which God had chosen the tabernacle and temple whereas we see ver 5. that Iob sacrificed in the land of Uz. and 4 Because there is not the least mention in this book of any thing concerning the common-wealth of Israel or of any of the glorious works that God wrought for them in Egypt the wildernesse or the land of Canaan which we can hardly say of any book of Scripture besides because they were written after Moses However that in after times the story and name of Iob was famous amongst the Iews is evident Ezek 14.14 Though these three men Noah Daniel and Iob were in it they should deliver but their own souls And that man was perfect and upright c. to wit therefore perfect because upright or he was a man of a sincere heart and just conversation His eminent piety is here first related because this is one of those things which chiefly in this history is recommended to our observation that being a man of such rare piety he notwithstanding underwent such heavy afflictions Vers 3. His substance also was seven thousand sheep c. The great wealth of Iob is thus particularly expressed both because this added much to his commendation that he was not corrupted with his prosperity and wealth as most men are and likewise because his patience was herein the more to be admired that being spoyled of so great riches he bore it as quietly as if it had been a matter of nothing which he had lost So that this man was the greatest of all the men in the East that is in wealth honour credit and esteem yet the comparison must be understood with reference to others of the same quality and condition for that he should be a King as some conceive yea the greatest King in those parts of the world is altogether improbable and his own words of himself do plainly import the contrary Chap. 29.25 I chose out their way and sate chief and dwelt as a King in the army c. Vers 4. And his sons went and feasted in their houses every one his day c. That is his sons used ever and anon to feast one another each one in his day though not for seven daies together without intermission for it is said that each of them sent and invited their sisters to be with them And this is expressed 1 Because it was the occasion of that miserable end that befell his children ver 18 19. when being met together in their eldest brothers house according to their custome the house fell upon them 2. To shew how lovingly they agreed and lived together this being doubtlesse a great aggravation of his grief when tydings were brought him of their sudden death 3. To prove the singular piety of this man so sorely afterward afflicted by this particular of his sollicitous care for his children when they were feasting together Vers 5. And it was so when the daies of their feasting were gone about that Iob sent and sanctified them c. That is he sent and appointed them to sanctifie and prepare themselves for the sacrifices which the next morning he meant to offer up to God in their behalf and this they were to do partly by such outward rites of purifying as were used in those times partly by spirituall means as by holy meditations prayer mortification repentance c. For Iob said It may be that my sons have sinned and cursed God in their hearts That is it being so usuall with men in times of feasting to forget themselves and many severall waies to sin against God thus it may well be it hath been with my children perhaps by some more hainous sin they have provoked God to anger against them and that out of some secret prophanesse and contempt of God in their hearts which because it tends to the vilifâ—ing and dishonouring of God is indeed no better then a cursing of God in their hearts This I conceive is the meaning of those words as not judging it so probable either that Iob made a doubt whether his sons had in the least degree swerved from the rule of Gods law or that he suspected in them the horrid sin of direct blaspheming and cursing of God no not in their hearts Thus did Iob continually That is so often as his sons did thus feast one another each in his course which it seems they did frequently Vers 6. Now there was a day when the sons of God c. By the sons of God here are meant the holy Angels as again chap. 38.7 who are so called first because they do in a speciall manner bear in themselves the image of God to wit in their singular wisedome and knowledge their unspotted purity and holinesse their admirable power and might and in the majesty and glory of their spirituall essence 2. Because all these excellencies wherewith they are endued they have them from God the fountain from whence they flow in regard whereof when they stand before God they are as so many beams of his inaccessible light 3. Because they serve God as sons their father with all chearfulnesse and willingnesse and 4. Because as sons they are alwaies in Gods presence and see his face and of these it is said that on a certain day they came and presented themselves before the Lord Satan being also amongst them c. Which must not be literally understood as if God had certaine dayes wherein he called together the Angels to attend him for the holy Angels are continually in his presence Mat 18.10 Take heed that ye despise not one of these little ones for I say unto you that in heaven their Angels do alwaies behold the face of my Father Or as if any such speeches passed betwixt God and the Devil as here are recorded It is only a figurative expression of this truth that both the good and evil
be the least memoriall left of them to put him in mind of what he had suffered thou shalt remember it as waters that passe away that is as a land-floud though it overflow all for a time yet passeth away and is gone on a sudden and then there is no sign of it left to make one think there had ever been such mighty streams of water there so should he be freed from those flouds of affliction that had broken in upon him insomuch that there should be no memoriall of them left but they should quite be forgotten 3. That God should so abundantly blesse him with all blessings inward and outward that his present prosperity should quite put out of his mind all his former misery even as the waters that run by in a river are no sooner out of sight then out of mind by reason of a new supply of water that comes still in the room of that which passeth away And indeed usually in the Scripture an eminency of prosperity is expressed in these tearms that it should be such as should make them forget their former sorrows as Gen. 41.51 where Ioseph being highly advanced in Egypt called his first-born son Manasseh and gave this reason for it For God said he hath made me forget all my toil and Esa 54.4 Thou shalt forget the shame of thy youth and shalt not remember the reproach of thy widow-hood any moâ—e and Iohn 16.21 A woman when she is in travail hath sorrow because her hour is come but assoon as she is delivered of the child she remembreth no more the anguish for joy that a man is born into the world and 4. That at least he should remember his former miseries without the least distresse or anxiety of mind for fear they should return again upon him for this is to remember his misery as waters that passe away which being once gone can never possibly turn back again Vers 17. And thine age shall be clearer then the noon day thou shalt shine forth thou shalt be as the morning That is thine adversity shall be suddenly changed into exceeding great prosperity and so the remainder of thy time or life even thine old age which thou givest for lost of which thou makest no reckoning and which thou expectest will yield thee nothing but weaknesse and sorrow shall be the prime part of thy daies for joy and glory To signifie that his joy and glory should be exceeding great it is said that his age should be clearer then the noon day and to signifie it should come suddenly after a sad night of affliction and should then continually encrease more and more it is said that he should shine forth and be as the morning Vers 18. And thou shalt be secure because there is hope c. That is being in this prosperous condition thou shalt be fearlesse of any such sad changes as have now befallen thee and that because thou shalt then upon thy repentance have assured hope and confidence in Gods love and favour to which purpose also is that which follows yea thou shalt dig about thee and thou shalt take thy rest in safety for thereby is meant either that he should follow his husbandry digging and ploughing his ground without any fear of an enemy or digging for water for his flocks and heards without any to withstand him yea figuratively it may be meant of the labours of any calling as Luke 16.3 or 2. That he should sleep as securely as those doe that have digged some deep trench about them to secure them from the breaking in of an enemy upon them or 3. That if he did but build an house for digging may be put for the digging of the foundation of a house or dig a place to pitch his tent in and withall some little trench about it as the Arabians in those times used to doe to which Zophar seems here to allude he should enjoy himself safelier herein then otherwise he would doe in a walled city Vers 19. Many shall make suit unto thee That is being so greatly enriched and highly exalted many both great and small yea even those that now insult over thee shall crouch and bow before thee and sue to thee for favour Little did Zophar indeed think that this which he now promised Iob should be accomplished in him and his two companions Eliphaz and Bildad that did now so harshly censure him But yet so we see it was when the Lord sent them to Iob humbly to desire him that he would pray for them chap. 42.8 9. Vers 20. But the eyes of the wicked shall fail c. Because the fixing of the eye long upon one place to look for any thing doth much weaken the sight especially when also men weep much by reason that they so earnestly desire and look for comes not for nothing marres the eyes more then weeping Lam. 2.11 Mine eyes do fail with tears therefore when men in misery do earnestly wait for deliverance or comfort and all in vain it is usually expressed in the Scripture by this phrase of the failing of the eyes as Psal 69.3 Mine eyes fail while I wait for my God and so here to expresse that wicked men shall in vain expect any help from God in their distresse he saith the eyes of the wicked shall fail and then addes they shall not escape and their hope shall be as the giving up of the ghost the meaning whereof is either 1. That after all their expectation the end of their hope shall be a miserable death or that they shall die in their misery either by making themselves away in despair or by some other way of Gods just vengeance upon them or 2. That in the conclusion they should come to be in as hopelesse and desperate a condition as is a man when he is giving up the ghost or 3. That their hope should come to nothing even as the breath of a man vanisheth to nothing when he giveth up the ghost and therefore indeed some translate this clause thus their hope shall be as a puffe of breath Now the main drift of this was to give Iob a hint that if he continued in his wickednesse and did not repent this at last would be his portion CHAP. XII Vers 2. NO doubt but ye are the people and wisedome shall die with you Because Zophar had interrupted Iob when he was speaking charging him with babling forth a multitude of words to no purpose yea with uttering many lies and falsehoods chap. 11.2 3. and had in effect though covertly vers 12. compared Iob to a wild asses colt Iob therefore undertaking here to reply upon him upbraids Zophar and together with him his other two friends also who had all run on in the same strain with the high conceit which they had of themselves and their contempt of others and this he doth not out of hatred or envy not as scorning or disdaining his friends but merely to reproove them for their vain-glorious exalting
God that could doe such mighty things here again Elihu returns to adde somewhat more of these mighty works of God to wit that sometimes men can hardly see the light of the Sun by reason of the interposition of thick clouds And now men see not the bright light which is in the clouds but that on a sudden oftentimes the winds come and scatter them but the wind passeth and cleanseth them fair weather cometh out of the North. From all which at last he layes down that conclusion with God is terrible Majesty But thirdly the most and best Expositours would have the words understood thus to wit that Elihu here proves that there is no standing before God to contend against him by an argument from the lesse to the greater namely that men cannot behold the light of the Sun when the wind hath scattered the clouds and so it shines clearly in the firmament and much lesse can they stand before God who dwelleth in light inaccessible and is of terrible Majestie And this indeed is very probable yet the second Exposition seems best to agree with our Translation Vers 23. Touching the Almighty we cannot find him out c. As if he should have said And from all this that hath been said we may concerning the Almighty conclude that we cannot find him out he is altogether incomprehensible of which see the Note chap. 11.7 he is excellent in power and in judgement and in plenty of justice he will not afflict that is not willingly till men by their sins force him to it and much lesse will he afflict them causelesly or unjustly Vers 24. Men do therefore fear him c. To wit because he is of such infinite and incomprehensible power and justice and especially of such goodnesse and mercy that he will not afflict this makes men fear God and humble themselves under his hand not daring to quarrell or contend with him he respecteth not any that are wise of heart that is he minds them not The drift of these words may be either to shew what reason there is that men should so fear God who is of such infinite power c. as not to dare to contend with him to wit because God will not vouchsafe to mind such a worm as man is so infinitely beneath him no not those that are wise of heart as if he had said not those that out of an overweening conceit of their own wisedome think they can maintain their cause against God or because God is able to punish them and will punish them if they be too peremptory with him be they never so wise of heart they shall not be able thereby to rescue themselves out of his hands he will neither fear nor regard their wisedome or else to shew why men ought to fear God for his goodnesse and mercy and not to murmure against his chastisements to wit because God doth not shew them mercy out of any respect he hath to any wisedome or goodnesse in them but merely of his own free grace CHAP. XXXVIII Vers 1. THen the Lord answered Iob out of the whirlwind Job had often appealed to God as desiring that he would decide the controversie betwixt him and his friends and now and then had as it were challenged God that he might plead his cause before God and that God would answer him and his friends had likewise wished that God would satisfie Jobs desire herein as chap. 11.5 O that God would speak and open his lips against thee Accordingly therefore the Lord did now appear to them and did at last chap. 42.7 give judgement in this cause betwixt Job and his friends by approving Job and reproving them Only the Lord finding that though Job was much convinced by that which Elihu had spoken and therefore it was that he was all the while silent yet he was not sufficiently humbled before he would give sentence for Job he first checks him for those things he had spoken foolishly and rashly and not with that reverence towards God as became him Yea and observable it is that though after the manner of the visions and apparitions whereby the Lord used to reveal himself to his servants in those daies the Lord answered Iob out of the whirlwind that is out of the cloud wherein there came a whirlwind it seems that first there appeared a cloud out of which when the whirlwind had broken out with some terrour then after that the Lord spake to Job out of that stormy cloud which was to humble him and to make both him and the rest the more attentive to what he should say see the Note 1 Kings 19.11 yet he spake to him with much gentlenesse whereas his three friends condemned him for a wicked hypocrite and Elihu though he acknowledged his sincerity and only blamed him for his inconsiderate speeches yet he had therein used some very bitter expressions as in chap. 34.7 8. What man is like Iob who drinketh scorning like water which walketh in company with the workers of iniquity c. in Gods answer to him there is no such bitternesse at all Vers 2. Who is this that darkneth counsell by words without knowledge Many Expositours hold that these words are spoken to Elihu for they say that the Lord undertaking to answer Job as is said in the foregoing verse doth first check Elihu and take him off from proceeding any farther and that he is charged with darkning counsell by words without knowledge either because he did not sufficiently set forth the glory of Gods works or because he did not clearly enough expresse his own meaning in the arguments he brought to convince Job or because though he spake truth yet he uttered it not in a manner suitable to Jobs condition but with such sharpnesse as was likely to adde to his affliction rather then to afford him any comfort And indeed 2 Reasons they give why this should be spoken to Elihu rather then to Job which have much probability in them First because these words who is this that darkneth counsell c. seem rather to intend one that was then speaking as Elihu was rather then Job that had not spoken of a long time together and 2ly because God doth no where reprove Elihu as he doth Iob ch 40.2 his other three friends ch 42.7 and seeing Elihu had dealt somewhat too tartly with Iob also and had very much misinterpreted some things that Iob had spoken it were strange that he only should passe unreproved But methinks it is farre more probable that these words are spoken to Iob first Because it is said in the foregoing verse that Then the Lord answered Iob out of the whirlwind and said and then immediately this is added as his answer to Iob Who is this that darkneth counsell by words without knowledge Gird up now thy loyns like a man c. secondly Because chap. 42.3 Iob doth afterwards repeat these words as acknowledging himself therewith justly checked who is he that hideth counsell
without knowledge therefore have I uttered that I understood not c. thirdly Because it is very hard to shew why Elihu should be charged with darkning counsell by words without knowledge seeing the Lord here pleads with Iob after the same manner and urgeth the very same or the like works of God as Elihu had done whereas now we may easily conceive that Iob might well be charged with darkning counsell by words without knowledge whether we understand it of his own counsell or Gods For first he had darkned his own counsell in that he had not clearly enough expressed his meaning but in his passion had expressed himself so simply and foolishly that his words seemed to import worse then he thought to wit that there was no difference at all in Gods dealing with his faithfull servants and with wicked ungodly men and that God had not dealt justly with him and secondly he had darkned Gods counsels by words without knowledge in that he had seemed to imply for want of expressing himself fully and plainly that God had dealt with him as an enemy and that there was no more love in the prosperity of the righteous then the prosperity of the wicked nor no more wrath in the judgements of the wicked then in the afflictions of the righteous So that the Lord doth not here charge Iob with speaking that which was false but with uttering the truth unskilfully Who is this that darkneth counsell by words without knowledge As if he had said What do I hear Is this you Iob that talk thus foolishly and pettishly as if you meant to charge me with injustice whatever others might have done I expected better words from you Vers 3. I will demand of thee and answer thou me This seems to be spoken with reference to that proud challenge of Iobs chap. 13.22 Call thou and I will answer or let me speak and answer thou me wherein he gave God the choice either to object against Iob and then he would answer or to answer what Iob should object against him and accordingly therefore the Lord here puts Iob to answer to certain Questions that he propounds to him the drift whereof is to give Iob to understand that if he could not give a full and clear account of these ordinary works much lesse was he like to know his secret counsels and therefore it must needs be a high degree of arrogance to charge him with injustice whose works he was not able to comprehend and who being of infinite wisedome and power must needs be of infinite justice and holinesse too Vers 4. Where wast thou when I laid the foundations of the earth c. As if he had said Poor wretch many ages after the earth was created thou hadst not a being and how then canst thou know how it was done declare if thou hast understanding that is since you think your understanding so great that you can dispute with me and blame the dispensations of my Providence shew me I pray how this was done Vers 6. Whereupon are the foundations thereof fastned c. See the Note chap. 26.7 or who laid the corner stone thereof As the foundations so also the corner stones of a house whereby the walls are firmly joyned together do contribute much to the strength and stability of any building in allusion whereto the Lord here demands of Iob who laid the corner stone of the earth intimating that surely he did not contribute either counsell or assistance therein but that the Lord alone did it with whom therefore he might see that he was no way fit to contend Some conceive that it was of old a custome that when any glorious building was to be raised some Prince or great man was wont to lay the corner stone and that thereto these words do allude which may seem the more probable because of that which follows in the next verse Vers 7. When the morning stars sang together and all the sons of God shouted for joy To wit as men are wont with shouting and singing to expresse their joy when the foundations are first laid of any great and magnificent building Some Expositours understand the first clause literally of the stars in the firmament and accordingly they hold first that it is said they sang together because being of different magnitudes and having different motions and influences they did yet as it were harmoniously joyn together in sounding forth the praises of God as in a consort of different voices singing together in that they did shew forth the infinite power and wisedome and goodnesse of their Creatour according to that of David Psal 19.1 The heavens declare the glory of God c and secondly that they are called the morning stars either because those stars that shine in the morning are by a Synecdoche put for all the stars in generall or because from the first morning of time in the Creation of the world they sang forth the praises of God whence some would have the similitude to be taken from the singing of Birds at the first break of day And whereas against this it might be objected that the stars were not created till the fourth day Gen. 1.14 and therefore could not praise God when the foundations of the earth were lay'd to this they answer first that no more is here intended but that they praised God even at the creation and 2ly that the stars were created the first day together with the heavens light only their light was not then such as it was afterward made to be on the fourth day But then again others hold that both clauses do here express the same thing to wit that the angels who were therefore created the first day together with the highest heavens of which see the Note Gen. 1.1 did sing forth the praises of God when they saw the foundations laid of this glorious fabrick of the world for say they as they are the Angels that are called the sons of God in the second clause wherein all Interpreters agree see the Note chap. 1.6 to which some adde that the word all and all the sons of God shouted for joy is purposely inserted to imply that even those angels that afterward fell away did then at first praise God together with the rest so they are the angels also that are called in the first clause the morning stars both because they were the first and best of all Gods creatures and particularly because of their exceeding glory and brightnesse as in allusion to the brightest of all the stars the morning star for which cause also the Apostle calls the holy angels 2 Cor. 11.14 angels of light And indeed this I conceive to be far most probable because I conceive it is clear that the stars were not created till the fourth day whereas the Lord here speaks of the shouting and singing that was on the first day when the foundations of the earth were laid as is the more evident in the following verses
punisheth them he appears then as an enemy rather then a father and so that may be called his strange work as it is Isa 28.21 but when he doeth them good that is his own proper work and hence say some is this expression Let thy work appear unto thy servants and thy glory unto their children that is Glorify thy self by the greatnesse of thy mercy to them and the great and glorious works thou shalt doe for them And this also may be meant particularly of his carrying them into the land of Canaan Vers 17. And let the beauty of the Lord our God be upon us c. That is his grace savour which is caâ—led here the beauty of the Lord either because the special grace which God affords his people in protecting blessing them c. renders him beautifull amiable in their eyes yea causeth his glory to shine forth in the eyes of all men making it manifest that he is the only true almighty God so did particularly his carrying the Israelites into the land of Canaan which seems to be here desired by Moses or else because Gods favour to his Church and people is their beauty and glory it makes them to be admired and highly esteemed by those that take notice of it whereas if God withdraws himself and shines not favourably upon them they become an obscure and base despised people And establish thou the work of our hands upon us that is direct and make good and prosper in us and to us what we shall undertake by thy spirit direct us to yield obedience in all things and then let thy blessing be upon our endeavours yea the work of our hands establish thou it that is let thy continued ayd and blessing carry on what we undertake even unto the end PSALM XCI Vers 1. HE that dwelleth in the secret place of the most High c. That is He that lyes hid under the protection of the most high God or He that puts his whole confidence in God alone and makes him his only refuge shall abide under the shadow of the Almighty that is he shall dwell quietly in a sure and safe place and needs not fear any danger whatsoever By the secret place of the most High is meant Gods secret preservation which is not discerned by a naturall man and it may allude to a mans being kept close as it were in Gods bosome but see the Note Psal 27.5 And by the shadow of the Almighty is implyed not only safety but also that sweet refreshing of mind they find that can repose themselves upon Gods protection such as men meet with when they come into some shadowy place to cover themselves from the scorching heat of the sun But see also the Notes Ruth 2.12 Judg. 14.9 Psal 17.8 and 57.1 Now this Psalm is probably thought to have been composed by David upon occasion of that pestilence which destroyed such multitudes in the space of three daies 2 Kings 24. see vers 3. and 6. of this Psalm Vers 2. I will say of the Lord c. To wit at all times and in all distresses whatsoever He is my refuge c. that is my sure protectour Now this we may conceive to be spoken in the person of any righteous man so safe-guarded as is above said under the shadow of the Almighty But yet I rather conceive that this the Psalmist inserts concerning himself that by his own example he might encourage others to trust thus in God Vers 3. Surely he shall deliver thee c. This may also be taken either as spoken by the Psalmist to every righteous man that wholly depends upon Gods protection or else as spoken to himself which I the rather approve both because of the dependance of this upon the foregoing verse and because that which follows vers 9. cannot well be otherwise understood Surely he shall deliver thee from the snare of the fowler and from the noysome pestilence that is from the secret contrivances of all enemies bodily or spirituall lying in wait to destroy and from the noysome hurtfull destroying pestilence And so under these two particulars there may be also a promise implyed of deliverance from all dangers and evils whatsoever whether they come from men or from God from all the devices of men and from all desperate sicknesses and sudden destruction But then again many learned Expositours do understand both clauses of the pestilence holding that by the fowler David meant that destroying angel 2 Sam. 24.16 and that the pestilence may well be compared to the snare of the fowler because men are suddenly taken with it when they never think on any such thing as the bird is catched whilst it is skipping about and singing and never thinks of any danger Vers 4. He shall cover thee with his feathers c. See the Note above vers 1 his truth shall be thy shield and buckler that is his faithfulnesse or his promises when thou applyest them to thy self for thy comfort Vers 5. Thou shalt not be afraid for the terrour by night c. That is of no affrightments that use to terrify men and women in the night and then we are subject to most dangers and our terrours are alwaies greatest nor for the arrow that flyeth by day nor for any sudden and unexpected dangers The meaning is that he that trusteth in God shall be secure from all dangers by night and by day from all open and secret dangers not only from all evil that open adversaries can bring upon us but also from the stroke of invisible spirits which cannot be avoided But now many Expositours do understand both these clauses of the pestilence holding that it is called the terrour by night because it is a disease so full of terrour especially in the night and the arrow that flyeth by day because the infection will suddenly spread so far off especially in the heat of the day And so likewise they understand that which is added in the next verse Vers 6. Nor for the pestilence that walketh in darknesse nor for the destruction that wasteth at noon-day The plague is here called the pestilence that walketh in darknesse because even in the dead of the night it spreadeth and passeth from house to house when all people are at rest and stir not abroad and that with great force and strength to destroy yea and some say too because it proceeds from secret unknown causes and so is the more hardly suppressed or cured and it is called also the destruction that wasteth at noon-day because it destroyeth such multitudes of all sorts of people and rageth most when the sun is hottest Vers 8. Only with thine eyes shalt thou behold and see the reward of the wicked That is Thou shalt see this done and thine eyes shall be pleased with the sight or This shall be done thou doing nothing therein but only looking on Vers 9. Because thou hast made the Lord which is my refuge even the
abroad all the world over whereto the prophets also seem to allude where they call Christ the branch as Zach. 6.12 and Isa 11.1 a rod out of the stem of Iesse and a branch out of his roots And to the same purpose is the following clause I have ordained a lamp for mine anointed that is that there shall be still one of his posterity in whom the glory of his kingdome shall live and shine forth see the Note 1 Kings 11.39 Which yet was chiefly accomplished in Christ in whom this kingdome did indeed shine forth most gloriously even unto the ends of the earth But see the Note also 2 Sam. 21.17 Vers 18. His enemies will I cloth with shame c. See the Note Job 8.22 but upon himself shall his crown flourish that is upon his own head the heads of his posterity even unto Christ in whom his kingdome shall flourish unto all eternity PSALM CXXXIII Vers 1. BEhold how good and how pleasant it is for brethren to dwell together in unity That which is said most probably by Expositours concerning the occasion of penning this Psalm is either that it was purposely provided to be sung by the Israelites at those three solemn feasts when all the males were to come up to worship God together at Jerusalem or else that it was composed upon occasion of that pacification that was made amongst the Israelites either after the suppressing of Absaloms rebellion or rather when after many years civill wars that had been in the land between David the house of Saul all the tribes did at last joyntly submit to David and so lived peaceably together as brethren under his government whereupon as from the experience they now had how much better it was with them when they lived thus comfortably together in unity and peace then when before they were continually seeking to destroy one another he commends unto them brotherly love concord Behold how good how pleasant it is c. Vers 2. It is like the precious ointment upon the head that ran down upon the beard even Aarons beard that went down to the skirts of his garments That is It must needs yield as much refreshing content and delight both to God man especially to those that live thus as brethren together as that precious ointment did that was alwaies poured forth upon the head of Aaron and his successours when they were consecrated to the high priests office nor only to the high priest himself but also to all that were about him to whom the fragrant smell thereof did spread And the rather doth he compare the unity of brethren to this holy ointment which was peculiarly designed to that religious service of consecrating the high priest because he desired hereby to intimate first that the brotherly concord which he chiefly intended was when they joyned together with one consent in a way of religion to wit in the pure worship of God being all of them indued with the sweet smelling graces of Gods holy spirit 2. that this brotherly concord is an effect of that spirit of grace peace which being plentifully poured forth upon Christ the head of the Church runs down upon all the members of his body and is the bond of their spirituall union Vers 3. As the dew of Hermon c. As by the similitude in the foregoing verse David shewed how pleasant it is for brethren to dwell together in unity so by this here he shews how good it is that is how profitable As the dew of Hermon and as the dew that descended upon the mountains of Zion that is as the dew that falls from heaven upon such a fat fruitfull soil as is that of mount Hermon and the mountains near about Zion or Jerusalem doth cause these places to yield great encrease profit so doth brotherly love through Gods blessing bring all variety of outward plenty with it to those that do sincerely practise it besides that it doth also make men fruitfull in good works both towards God towards man For there that is where brethren do thus dwell together in unity the Lord commanded the blessing that is he poureth forth upon such men all variety of blessings see the Notes Psal 42.8 44.4 68.28 71.3 even life for evermore that is not only a long prosperous life here but also life eternall in heaven whereof therefore brotherly love is made an unquestionable sign 1 Joh. 3.14 We know that we have passed from death unto life because we love the brethren Yet some understand that by life for evermore here is meant that God would give a happy life to all that should so agree together throughout all generations PSALM CXXXIV Vers 1. BEhold blesse ye the Lord all ye servants of the Lord c. That is all ye Priests Levites as appears by the following words which by night stand in the house of the Lord for though some devout men women of the people were sometimes wont to wait upon Gods service in the Temple even by night as is noted of Anna Luk. 2.37 that she departed not from the temple but served God with fastings prayers night day yet here the Psalmist seems to speak of such as by their office place were constantly to give attendance upon the service of God in the Temple by night as well as by day as the word stand doth here import And that this was the constant charge of the Priests Levites as in their courses they waited in the Temple is evident Levit. 8.35 1 Sam. 3.3 in many other places as a kings guard are wont to watch by night in his Court so did they keep their watches in the Sanctuary However the aim and scope of this exhortation to these Priests Levites is all one as if he had said Think it not enough that you watch by night in the Temple or that you perform there the outward ceremonial service but see that you give God that spirituall service of praising his name which he chiefly requires See also the following Note Vers 3. The Lord that made heaven earth blesse thee out of Zion That is say some Expositours every one of you Priests Levites that doe carefully perform your duty as I have said in praising the Lord. But now others conceive that this is here added as the substance of that prayer wherewith the Psalmist desires that the Priests would blesse the people when they lifted up their hands in the Sanctuary as was said in the foregoing verse Yea some also hold that this Psalm is written dialogue-wise and that accordingly the two first verses must be taken as spoken by the people to the Priests Levites then this as the answer of the Priests Levites to them or else that the two first verses contain the words of David to the Priests Levites then this their answer to David their king See the Note Psal 118.26 As
of the truth 2 Tim. 3.7 3. that they rejoyce in their folly as men do in their inheritance and will by no means part with it they are as wise as their forefathers and they are resolved to be no wiser and 4. that folly in due time will certainly be the fruit reward of their sillinesse and wickednesse all their great hopes will deceive them folly at last will be their recompence to wit when the punishments of God shall fall upon them in particular shame and reproach which seems to be implyed by the opposition of the following clause but the prudent are crowned with knowledge that is they by diligent searching after true wisdome attain sound knowledge which is an honour and glory to them a means many times of their advancement here in this world but alwaies a means of bringing them to a crown of glory hereafter Vers 19. The evil bow before the good and the wicked at the gates of the righteous To wit as suitors are wont to wait at the gates of great men bowing themselves before them when they come out unto them which shews that this is meant here of Gods exalting the righteous in regard of their outward condition and the wickeds crouching before them in that respect though it be true too that many times wicked men are forced by their own consciences to reverence and respect the righteous even merely for those eminent gifts and graces that admirable wisdome and piety which they discern in them and sometimes in an humble submissive manner to seek unto them for their counsell and prayers Vers 21. He that despiseth his neighbour sinneth c. That is He that so slights and vilifies his poor neighbour that he relieves him not in his wants shall find by his punishments that he did therein greatly offend God though the world may judge otherwise of it yet by experience he shall find it so therefore he is a wretched unhappy man For that this is implyed is evident by the opposite clause but he that hath mercy on the poor happy is he to wit because he doeth that which is pleasing to God Vers 22. Do they not erre that devise evil c. That is They do unquestionably erre And two waies this may be understood 1. that they who sin not of infirmity but do advisedly plot mischief against men are quite out of the way of life eternall yea as some adde though they never bring it to passe but only devise it or 2. that they that devise evil against others do usually misse of that which they aim at and bring evil upon themselves But mercy and truth shall be to them that devise good see the Note 2 Sam. 15.20 Vers 24. The crown of the wise is their riches c. That is say some Expositours wisdome which is the crown of the wise is also their riches But doubtlesse Solomon speaks here of outward riches and saith that these are the crown of the wise that is they are an ornament an honour to them to wit 1. because their wealth is many times obtained by their wisdome and piety 2. because men will honour admire them and their wisdome the more for their riches whereas the wisdome of poor men is usually disregarded in rich men it shall be sure to be highly extolled 3. because the wise being rich have the greater advantage and opportunity to manifest their wisdome piety and 4. especially because the wise having the command of their riches do to their great glory use them well for the advancement of Gods glory for their own spirituall and eternall benefit and for the good of others But the foolishnesse of fools is folly that is be they poor or be they rich they will shew themselves fools their folly is all the ornament they have to honour them As an ape will be an ape though men put him into a golden coat so a wicked Nabal will shew himself a fool though he have never so great riches so will live and die with contempt and dishonour yea the richer such men are the more wicked and foolish they will be and the more they will discover their wickednesse folly because they will trust in their riches and abuse them exceedingly to the dishonour of God and to the hurt both of themselves and others This I conceive is the full meaning of this Proverb Yet some make this only to be the meaning of the last clause that the foolishnesse of fools that is of wicked men is folly that is folly indeed there is no folly like unto that folly Vers 25. A true witnesse delivereth souls c. That is by testifying the truth he often delivereth many innocent men from those dangers wherein they were for their estates or otherwise by some false accusation or he delivereth souls that is the lives of men when through false accusations they were in danger of death see the Note chap. 12.6 Yea in delivering any one man from such dangers it may be truly said that he delivereth souls because all that have their livelyhood by him are thereby also delivered To which some adde also that even by bearing witnesse against malefactours a faithfull witnesse may be truly said to deliver souls because the cutting off such mischievous persons tends to the preservation of many But a deceitfull witnesse speaketh lies and so destroyeth souls see the Note above vers 5. and chap. 12.17 Vers 26. In the fear of the Lord is strong confidence c. That is Whereas the fear of man doth usually work in men much faintnesse of heart spirit they that fear the Lord on the contrary are and have just cause to be very courageous and confident see the Note chap. 10.9 and his children that is say some the children of God or rather the children of the man that feareth God shall have a place of refuge that is shall be protected by God in times of danger Vers 27. The fear of the Lord is a fountain of life c. That is it is a constant never-failing means to make men live holily and comfortably here to bring them to life eternall hereafter see the Notes chap. 10.11 and 13.14 Vers 28. In the multitude of the people is the kings honour c. And consequently his strength safety also as is implyed in the following clause but in the want of people is the destruction of the prince that is it tends to his dishonour contempt and so also to his ruine And the ground of both these is because a numerous people doth not only yield great revenues to a Prince when occasion is mighty armies for his defence but is also a very probable signe that such a Prince is wise just mercifull in his government and doth maintain peace and piety amongst them seeing such a way of governmēt doth of it self tend to the encrease of the people besides God doth usually blesse good kings with a great
an abomination to the Lord c. And consequently also his wicked words that flow from thence but the words of the pure are pleasant words that is delightfull pleasing to God as are likewise his thoughts from whence they proceed Vers 27. He that is greedy of gain c. And thereupon sticks not at taking bribes mentioned in the following opposite clause or any other sinfull way of enriching himself see the Note chap. 1.19 Or he that is covetously greedy after gain though he gains nothing thereby nor seeks it by any unjust waies troubleth his own house that is he shall not only die himself which is intimated in the following clause to wit by destruction from God or by wasting his own life with vexing cares pinching himself in things necessary and immoderate grief when he looseth any thing if not by laying violent hands in such cases upon himself but also troubleth his own estate house and family to wit either 1. by his oppressing them with too much labour and withholding things necessary from them by continuall quarrelling with them about these things or 2. by exposing himself his to many miseries whether by the punishments that men inflict on him which tend to the ruine of his estate and family and to the confusion of those of his houshold or the judgements that God brings upon them see the Notes chap. 11.17 29. Jobs 15.34 And thus whilst such a man aims at enriching himself greatly or at least that he himself may have wherewith to live in the world it proves quite contrary to what he intended But he that hateth gifts shall live that is he that is not greedy of gain therefore not only taketh no bribes but abhors the taking of them though he will not use any such unlawfull means to get a livelyhood for himself but is content to rest upon God in an honest way yet shall his family be in a peaceable and quiet condition and he himself shall live long and comfortably here and eternally hereafter Vers 28. The heart of the righteous studieth to answer c. That is A righteous man will not speak any thing rashly out of any corrupt passion but weighs before-hand what he means to speak and so doth usually speak nothing but what is good profitable and seasonable to be spoken but the mouth of the wicked poureth out evil things that is wicked and hurtfull things without ever thinking before-hand of what he means to speak even as a man that speweth poureth out his vomit or as the sea casts forth mire and dirt See the Note above chap. 12.23 Vers 30. The light of the eyes rejoyceth the heart and a good report maketh the bones fat That is As the light which men behold with their eyes or those pleasant things which they behold by the light of their eyes revive their spirits and rejoyce their hearts so a good report that is the having a good report amongst men or the hearing good news glad tidings which is most true of the glad tidings of the Gospel maketh the bones fat that is it rejoyceth the heart so maketh the body of a man healthfull and strong see the Note chap. 14.30 Solomon doth here compare the two chief senses of seeing hearing together and his drift is to shew either that both of them do affect the mind with joy and so the body with health or else that though both work powerfully upon men yet the efficacy of what we hear is greater then of that we see the joy which the light of the eyes worketh in the heart soon passeth away but that which a good report worketh in men because it is grounded upon things most profitable doth so affect the inward parts that it mightily refresheth and strengtheneth the very bodies of men Vers 31. The ear that heareth the reproof of life c. That is The man that willingly hearkneth to and obeyeth wholsome life-giving reproofs that tend to the reforming of mens lives to bring men to life eternall hereafter abideth among the wise that is either 1. he sheweth himself hereby to be a wise man or 2. he shall hereby attain wisdome so that he shall in time come to be numbred amongst the wisest of men shall be honoured and esteemed amongst them enjoy their society or 3. he shall by degrees come to be of the number of those that for their eminent wisdome are advanced to places of honour in Church common-wealth it may be to be Teachers instructers of others or 4. he shall in Gods kingdome of glory live for ever amongst those concerning whom it is said Dan. 12.3 they that be wise shall shine as the brightnesse of the firmament or 5. he will chuse to abide amongst them that he may be reproved he will familiarly converse with them and by his good will would dwell alwaies amongst them And this last indeed I like the best Vers 32. He that refuseth instruction despiseth his own soul c. As if he should have said whilst he seems to despise his instructer and to count it an honour not to be under a teacher the truth is he despiseth his own soul and doth wilfully as it were cast it away and destroy it but he that heareth or obeyeth reproof getteth understanding It is in the Hebrew possesseth an heart that is he hath power over his own heart and can over-rule his affections in that he can submit himself to be guided by others which is a great evidence of wisdome or rather he hath an heart he is not a man that is excors a heartlesse man void of reason judgement but he is an understanding man Vers 33. The fear of the Lord is the instruction of wisdome c. That is That which the instruction of wisdome doth chiefly teach is the fear of the Lord or To be taught to fear God is that instruction or doctrine that doth indeed teach men true wisdome see the Notes chap. 1.7 and Job 28.28 and before honour is humility that is before that glory which is attained by wisdome goeth that humility which makes men submit to reproof or correction or rather before honour whether that of earthly preferments or that of heavenly glory is humility to wit that which in men proceedeth from the sense of their corruptions and the apprehension of their own unworthinesse And then the joyning of these two clauses thus together may seem to imply that the fear of the Lord goeth before true wisdome even as humility goeth before honour See the Note Job 22.29 CHAP. XVI Vers 1. THe preparations of the heart in man and the answer of the tongue is from the Lord. That is both the one and the other are from God according to that of the Apostle Phil. 2.13 It is God which worketh in you both to will to doe of his good pleasure Man can neither prepare his heart to speak nor speak what he hath prepared without Gods
was in Syria whence the valley also with the river that ran therein was likewise called by the same name 2 Kings 5.12 Are not Abana or Amana as it is in the margin there and Pharpar rivers of Damascus better then all the waters of Israel And others againe that it was a mountaine bordering at least on the west of the land of Canaan so that say they here is a mountaine mentioned on each quarter of that Country Lebanon on the North and Shenir on the South Hermon on the East and Amana on the West And accordingly doe Expositors differently understand these passages as they are the words of Christ to his Church for 1. Some conceive that hereby is set forth Christs calling of his chosen ones to himselfe and into the number of his Church and people implying a promise that none of them should be lost but that they should be all gathered in to him in due time And many particulars concerning this may be implyed in the figurative expressions here used as 1. that they should be gathered not from among the Jewes only but also from amongst the Gentiles the most barbarous savage and brutish people which they say is implyed by mentioning some mountaines within the confines of Judea and some without as likewise by the dennes of Lions and mountaines of the Leopards yea from all the corners of the world which they say is hinted by naming the mountaines in every quarter of the Land of Canaan 2. That the efficacy of their calling should be such that no pleasures here below signified by the delights of Lebanon nor no feare of the rage of men Lions and Leopards should keep them from Christ 3. That by their coming in to Christ a way should be opened to them for the knowledge of many mysteries concerning God and the way to life eternall yea an entrance should be given them into the true land of promise Gods kingdome of glory which is signified say they by calling the Church from those mountaines from which men might look and by which they were to enter into the land of promise 4. That being called in unto Christ they were to abandon all the bruitish corruptions that were in themselves and others and to forsake the society of wicked men that they might follow him and walk with him in newnesse and holinesse of life And 5. that Christ will be sure to deliver those that come to him from all dangers whatsoever But then againe 2. Others hold that Christ here calls his Church from their militant condition on earth where they are usually amongst cruel and bloody persecutors Lions and Leopards as David speakes Psal 57.4 My soule is among Lions to follow him into that true mountaine of myrrhe and hill of frankincense his kingdome of glory and that to this end that she might be the more willing to follow him thither he adviseth her to look from the top of Amana c. that is by the eye of faith to behold the place of their rest in heaven as from those mountaines men might see the pleasantness and beauty of the land of Canaan and to observe what glory God hath there prepared for his people which is judged the more probable because the time of the faithfulls entrance into the heaven is the time indeed when they are manifestly declared to be the Spouse of Christ by his carrying them home as his Spouse to his fathers house Vers 9. Thou hast ravished my heart my sister my Spouse Or Thou hast taken away mine heart as it is in the margin to wit with the love thy beauty hath wrought in me and the delight which thereupon I take in thee The Bridegroome here renders a reason why he had so earnestly sollicited his Spouse in the foregoing verse to goe along with him from Lebanon c. namely because he was so exceedingly transported with love towards her Never was love like the love of Christ to his Church He speakes here as a man overcome with love Thou hast ravished my heart implying that her beauty had made such a strong impression upon his heart that he was not himselfe he had not the command of his own heart it was so wholly gone out after her as indeed love of Christ to his Church made him regardlesse of himselfe As for the title of sister here added my Sister my Spouse we must know that besides that this is an usuall expression of tender love see Matth. 12.50 and may be used to signifie that whatsoever was amiable either in Sister or Spouse was to be found in her the Church may be truly called Christs sister 1. with respect to Christs Incarnation by reason whereof they were both descended from the same stock and partakers of the same flesh and blood Heb. 2.14 and she is said to be flesh of his flesh and bone of his bones Eph. 5.30 And 2. with respect to her adoption whereby she became the daughter of his father and co-heire with him of his kingdome of glory and 3. with respect to her regeneration as being borne of God and made partaker of the divine nature 2 Pet. 1.10 all which the Apostle might intend in that Heb. 2.11 For both he that sanctifieth and they who are sanctified are all of one for which cause he is not ashamed to call them brethren Thou hast ravished my heart c. This repetition implyes the vehemency of his affection and how exceedingly he was taken with her With one of thine eyes with one chaine of thy neck As if he had said Out of modesty thou seemest afraid to look on me and thinkest not thy selfe beautifull enough nor sufficiently adorned for me but alas a cast of one of thine eyes I need not look on both thy beauty is so great in one or any one chaine of thy neck is enough to ravish me Yet withall in this expression with one of thine eyes there seemes to be an allusion to that custome of womens covering their faces so with a veile as they doe in Spaine and other Countryes at this day that they look out only with one of their eyes that they may see their way before them and so only one of their eyes can be seen by others And by this one eye may be meant faith without which no man can please God Heb. 11.6 Or sincerity whereby we singly aime at God and Christ in all that we doe Or any one holy thought and affection And so by one chaine of her neck is meant any one of the graces wherewith Christians are adorned But see the Note Chap. 1.10 Vers 10. How faire is thy love my Sister my Spouse That is How glorious and excellent how amiable pleasant and delightfull is thy love to me to wit as it was manifested in the fruits thereof her readiness to doe his will according to that Joh. 15.14 Ye are my friends if you doe whatsoever I command you and to suffer for his sake How much better is thy love then wine
the desart and that of the Apostle 1 Cor. 3.6 I have planted Apollo watered or else with respect to the spirit of grace which is in her as a fountaine of living waters as it is called Joh. 4.10 Joh. 7.38 39. He that believeth on me as the Scripture hath said out of his belly shall flow rivers of living water But this spake he of the Spirit c. those waters wherewith our spirituall thirst is quenched Isa 44.3 our spirituall filth is washed away Ezek. 36.25 and we become fruitfull in good workes as trees planted by the waters see the Note Psal 1.3 And upon this account it was that the Prophet long since used the same expressions in a manner concerning the Church that are here used Isa 58.11 Thou shalt be like a watered garden and like a spring of water whose waters faile not So that we must still remember that the Church is not said to be a spring or fountaine as if these waters of life did spring originally from her for this is the peculiar priviledge of Christ but only to signifie that thorough Christs presence in her she is so abundantly replenished with these waters of life as if she were all over a spring or fountaine of waters and that it is from her that these waters must flow forth unto others see also the Note Psal 87.7 And 2. to a spring shut up a fountaine sealed as in allusion to the care that was taken in former times in those hot Countries to keep their choicest springs and fountaines covered and shut up as we reade of a Well where the inhabitants used to water their sheep Gen. 29.3 that was covered with a great stone that hereby they might keep them cleane and pure that no uncleane thing might be cast into them to defile them and that beasts might not goe into them and mud them with their feet or any other way pollute them yea and perhaps that the waters therein might be preserved for the owners and not drawn out and wasted by others whence haply is that expression that Solomon useth Pro. 5.15 17. Drink waters out of thine own cistern Let them be only thine owne and not a strangers with thee And hereby is signified either 1. that these heavenly treasures of Gods word and sanctifying Spirit doe peculiarly belong to the Church and that no other plants or gardens are watered with these waters yea that none doe partake of the word in it's lively efficacy but only those that are Gods chosen ones the true and living members of the Church these waters are sealed up for them and hidden from others Isa 8.16 Binde up the testimony seal the law among my disciples and if our Gospel be hid it is hid to them that are lost saith the Apostle 1 Cor. 4 3. see also Isa 29.11 Or 2ly that God by his Providence will both preserve his Church from being defiled with the abominable pollutions of the world and likewise the Scripture and the doctrine of the Church from being corrupted and mudded by the feet of ungodly men Or that the Church shall by the Spirit of God whereby they are sealed unto the day of redemption Eph. 4.30 be kept as a chast and pure virgin unto Christ so that none shall have her heart and love but Christ only Vers 13. Thy plants are an Orchard of Pomegranates c. By the Churches plants here are meant the severall members of the Church that thorough the grace of God doe spring and grow up in her see the Notes Psal 1.3 92.13 And they are said to be an orchard of Pomegranates that is like to an orchard or paradice of Pomegranates with pleasant fruits that is yielding those and divers other severall sorts of choice dainty fruits such as those that are afterwards in this and the following verse particularly mentioned some of them trees some lesser shrubs and some hearbs as camphire spikenard and saffron calamus and cynamom myrrhe and aloes c. hereby signifying both that the Church should be fully fraught with holy men and women of severall ranks and conditions as an orchard with trees and other plants and likewise that thorough the manifold graces of Gods Spirit they should be as beautifull and send forth as fragrant a savour and yield as sweet and pleasant as wholesome and medicinall fruit in their lives and conversations as such trees and hearbs did for camphire spikenard and myrrhe see the Notes Chap. 1.12 13 14. and for aloes see the Note Num. 24.6 Vers 15. A fountaine of gardens c. Very many of our best Expositors doe take these to be the words of the Church acknowledging Christ to be the only true fountaine of saving knowledge and grace and that if she were a fountaine as Christ had called her ver 12. it was only because she conveyed those waters of life to others which were derived to her from him who was the spring from whence all her beauty and glory proceeded and accordingly they render the words thus O thou fountaine of gardens c. But it is better I conceive rendered by our Translators as a continuation of Christs speech to his Church wherein he farther enlargeth that glorious title he had before given her ver 12. that she was a spring shut up a fountaine sealed tearming her 1. A fountaine of gardens to shew that she was not so shut up and sealed but that she did with those spirituall waters wherewith she was abundantly replenished water all her gardens that is the severall Congregations of the Church and the severall members thereof 2. A well of living waters that is of springing running water for that the Scripture calls living water as is evident Gen. 26.19 where that which is translated a well of springing water is in the Original a well of living water and so also doe the heathen Poets as we see in that Donec me flumine vivo Abluero And hereby is signified the purity sweetness and perpetuity of the Churches doctrine and graces and some adde too that by tearming her a well the profundity of Gospel-mysteries is also implyed And 3. Streames from Lebanon that is streames watering all the Israel of God as pure cleare wholesome and sweet as those that came running down from Lebanon as it is said that Jordan and divers other brookes and rivers did and so watered the whole land of Canaan And indeed if these waters had any tast of the sweetnesse of Lebanon as it is said that the waters that runne from those places where cloves and cinamom grow have some kind of tast of the cloves and cinamom they were the fitter to represent the sweet doctrine and graces of the Church and that too with their first issuing from Christ as those did from Lebanon Vers 16. Awake O North wind and come thou South blow upon my garden c. See the Notes above ver 12 13. Because of those words blow upon my garden very many Learned Expositors take these to be
never called out of the world into the number of thy children and that only mind the things of this world placing all their felicity therein which have their portion in this life that is that chuse the things of this life for their portion and accordingly have indeed therein all the blisse they are like to have and whose belly thou fillest with thy hid treasure that is to whom thou givest according to their desire plenty and abundance and that of the choicest delicacies and desireable things that are in the world For these I conceive are here called the hid treasure wherewith God doth in a manner glut them and that because they are not afforded in common to all men few can find the way to such wealth and such rare and extraordinary dainties but are locked up closely in Gods treasures and reserved for these men I know some hold that by Gods hid treasure here is meant gold and silver and precious gemms which are hid in the earth others say that hereby is meant meat and drink wherewith God fills the bellies of worldlings and that they are called a hid treasure because they are as it were hid in the earth and in the air in regard they spring out of the earth being moistened with the rain that distils from the earth and yet we cannot comprehend how they are produced And then again others understand it of earthly blessings in generall affirming that they are called Gods hid treasure either because the judgement of God in allotting such plenty of these things to wicked men rather then others is secret and hidden or because God dispenseth them where he pleaseth nor can any man find out the way to attain them unlesse God gives them out of his treasures or because wicked men take no notice that they come from God But the first Exposition seems far the best They are full of children and leave the rest of their substance to their babes It may also be read Their children are full and leave c. However the meaning is the same to wit that though they live in great plenty yet they have store enough to leave also to their children and childrens children and so all is according to their hearts desire All which David mentions as bewailing that it should be thus and desiring that God would pull down the pride of these wicked men Vers 15. As for me I will behold thy face in righteousnesse I shall be satisfied when I awake with thy likenesse Some hold that in both clauses of this verse David speaks of what he expected in this life as if he had said Let worldlings rejoyce in their portion there is somewhat that I expect better then that to wit that though at present thou seemest to hide thy face from me yet in regard of the righteousnesse of my cause and my endeavouring to walk in all righteousnesse before thee I shall behold thee again looking favourably upon me and then when I awake that is when I shall be raised out of this afflicted condition for he compares his estate in his afflictions to that of a man that is asleep because of the lumpishnesse and faintnesse and wearinesse and terrours which will creep upon men when they are in such a condition whereas worldlings have never enough of the world the beholding of the light of thy countenance shining favourably upon me will abundantly satisfie me Again others understand both clauses of the beatificall vision when as Saint John saith 1 Joh. 3.2 we shall be like him for we shall see him as he is And indeed considering that David opposeth this to that which was said before of worldlings having their portion in this life I conceive that necessarily either both clauses must be understood of the blisse he expected in heaven or at least which I like the best the first clause may be referred to this life I will behold thy face in righteousnesse that is being assured of the righteousnesse of my cause and endeavouring in all things to doe that only which is just and righteous I will behold thy face not doubting of thy favour and then the second clause must be understood of his blisse in heaven I shall be satisfied when I awake that is when I arise from the dead with thine image that is with beholding thee as thou shalt manifest thy self to thy Saints in glory or by beholding thee in the Lord Christ who is indeed said to be in the form of God Phil. 2.6 the brightnesse of his glory and the expresse image of his person Heb. 1.3 when he shall appear in glory or with being made like unto thee or thy Christ in glory according to that 1 Joh. 3.2 and that of the Apostle Paul 1 Cor. 15.49 As we have born the image of the earthy so must we also bear the image of the heavenly PSALM XVIII The Title TO the chief Musician c. See the Notes upon this Psalm in the 22 Chapter of the 2 of Samuel PSALM XIX Vers 1. THe heavens declare the glory of God and the firmament sheweth his handy-work That is it makes known whose handy-work it is even the work of an all-wise and almighty God to wit in that it sheweth how accurately and admirably in every regard it is made and consequently it sheweth what God can doe and how admirable he is in all his works The same may be said concerning all the creatures but because the heavens are the chief of the creatures and most glorious but especially because they are seen by all men in the world as is afterwards expressed vers 3 4. which other creatures are not therefore he mentions these above others Vers 2. Day unto day uttereth speech and night unto night sheweth knowledge Some learned Expositours understand it thus that day after day and night after night or as one day and one night succeeds another they do proclaim the power and goodnesse and wisedome of God there is not a day nor night that do not thus glorifie God and the chief thing intended hereby they hold to be that the orderly and constant succession of day and night in their severall times caused by the set course and revolution of the heavenly orbs doth clearly make known the power and providence of God But because in the following words he still speaks of the heavens and especially because of this expression Day unto day and night unto night the full drift of the words I conceive to be this that day and night or the heavens by the discovery that is made of them both by day and night do uncessantly without intermission instructus concerning the wisedome and other the glorious attributes of God for those words sheweth knowledge may comprehend both 1. that they discover Gods wisedome and knowledge and 2. that they teach us to know God And because the day and night do glide away and there is a constant succession of each of them therefore David expresseth himself in a kind of
poeticall elegancy as if when one day had sounded forth the glory of God it did then deliver over to the following day the following on of the sâ—me work and when one night had as it were sung a hymne in the praise of God it should speak to the following night to take its turn likewise in doing the same Vers 3. There is no speech nor language where their voice is not heard As if he had said Whereas men cannot speak their minds to those that are of another nation and language that cannot understand the language they speak at least though they be men that can speak severall languages yet they cannot speak at one time to severall men in their severall languages it is otherwise with the heavens for they make known the glory of God at one and the same time to all nations and they all do hear and understand their language For the word here translated heard there is no speech nor language where their voice is not heard doth also signifie understood and so it is render'd 2 Kings 18.26 Vers 4. Their line is gone out through all the earth and their words to the end of the world c. By their line may be meant 1. their delineation or fabrick framed exactly as it were by line or by rule according to that which is spoken concerning the earth Job 38.5 Who hath layed the measures thereof if thou knowest or who hath stretched the line upon it and this is said to be gone out through all the earth because it may be beheld all the earth over and is that whereby all the earth may be instructed concerning the glory of God or 2. their writing or direction or precept according as the word is again used Esâ— 28.10 for precept must be upon precept precept upon precept line upon line line upon line c. and so the heavens are compared to an open book written fairly with lines of great capitall letters and because all the inhabitants of the earth may be directed and taught thereby what to think of God therefore it is said that their line or writing is gone out through all the earth The Septuagint having more respect to the sense of the place then to the word in the Hebrew have render'd it Their sound went into all the earth and so the Apostle hath cited it Rom. 10.18 The great question concerning these words is how the Apostle cites them in that place where he is speaking of the preaching of the Gospel seeing it is evident that David speaks here of Gods discovering his glory to all nations by the heavens Now to this it is answered by some that under the historicall narration of the heavens and their sound is a hid prophecy of the Apostles preaching of the Gospel and this they hold the more probable because in the later part of the Psalm David speaks so much in the commendation of the written word But there are two other answers given that are more satisfactory The first is that the Apostle alledgeth the words in the sense that David intended them to wit as spoken concerning the language of the heavens and that as drawing an argument from thence to prove the preaching of the Gospel to the Gentiles But I say have they not heard yes verily their sound went into all the earth and their words unto the end of the world as if he should have said Have not the Jews heard or have not the Gentiles heard or why should it seem so strange that the Gospel should be preached to the Gentiles we see that God hath from the beginning of the world made known himself to all the world by the book or voice of the Creatures sufficiently to render them inexcusable and why may we not as well think that he will also reveal the Gospel to all nations yea why may we not look upon that as an intimation that he would in processe of time reveal himself savingly unto all the world Or it may be taken as an argument from the lesse to the greater thus If God hath revealed himself unto all the world by the teaching of the Creatures much more may we think he will doe it by the Gospel wherein the glory of God is far more abundantly revealed And indeed this Exposition agrees well with the drift of David in this Psalm which is to shew how much more fully God hath revealed himself by his word then by his works The second answer is that Paul alledgeth these words of the Psalm only by way of allusion as if he had said Have they not heard yes verily what was said by David concerning the preaching of the heavens may well be said concerning the preaching of the Apostles their sound went into all the earth and their words into all the world And if it be objected that the Apostles had not then preached the Gospel in all parts of the world since in many places it hath not yet been preached to this it may be answered 1. that these words import no more then what is expresly said elsewhere as Col. 1.5 6. Ye heard before in the word of the truth of the Gospel which is come unto you as it is in all the world and vers 23. the Gospel was preached to every creature which is under heaven and 2. it was sufficient to make good these words 1. that the Apostles had preached to some in a manner of all nations as it is said Act. 2.5 that there were dwelling at Ierusalem when the Apostles preached there Iews devout men out of every nation under heaven 2. that they had preached the Gospel in the remotest parts of the world that were then known according to that which is said Luk. 2.1 that there went out a decree from Caesar Augustus that all the world should be taxed and as for those countries that now know nothing of Christ it may be that they were not then inhabited or that the ancient inhabitants had the Gospel preached amongst them though now their posterity have it not and 3. that however the sound of their doctrine shall goe out even into those parts where as yet it hath not been preached In them hath he set a tabernacle for the Sun He saith a tabernacle not a house because the Sun is ever in a flitting condition and never stayeth in one place Vers 5. Which as a bridegroom coming out of his chamber c. The Sun is here compared 1. to a bridegroom coming out of his chamber because when it hath been hid all night in the lower hemisphere as in a chamber it then ariseth early in the morning gloriously adorned with golden and beautifull rayes as with gorgeous attire even as a bridegroom decketh himself with ornaments Esa 61.10 and that to make the earth his spouse fruitfull with his embraces and 2. to a strong man which rejoyceth to run a race that is which cometh forth with a chearfull and courageous mind to run a race and that because the Sun seems