confirm wherein he seems to have particular reference to his saving of Saul when he had him at an advantage and he restrained his captains from offering him any violence 1 Sam. chap. 24. and 26. Yea saith he I have delivered him that without cause is mine enemy Vers 5. Let him tread down my life upon the earth and lay mine honour in the dust By this honour may be meant his soul as in Gen. 49.6 concerning which see the Note there which may be said to be laid in the dust when his life that proceeded from the union of his soul and body was taken away and he laid in the dust and so both clauses let him tread down my life upon the earth and lay mine honour in the dust may both intend the same thing or secondly by his honour may be meant that honourable condition whereto God had advanced him or which God had promised him to wit of being king over his people which might be said to be laid in the dust either by his death or by his being brought to a low and poor condition or thirdly by his honour may be meant that honourable fame and repute and credit wherein he had lived and which might remain of him after his death which in case of his guilt he desires might be laid in the dust to wit by the perishing of his memory or being buried under obloquy and reproach Vers 6. Lift up thy self because of the rage of mine enemies c. That is Because of their rage arise to my help and so it is the same in effect with the foregoing clause Arise O Lord in thine anger or Lift up thy self that is exalt and glorifie thy self as a conquerour by saving me from their rage As for the following clause and awake for me to the judgement that thou hast commanded there are two severall Expositions neither of them improbable which are given of it The first is that David doth therein desire the Lord to awake for him to settle him in the kingdome which he had promised him for because his office was therein to doe justice and judgement and to settle all things in the kingdome which had been out of frame under Sauls reign and because God had commanded Samuel for this purpose to anoint David and because God had decreed and said that David should be king and had at the same time pronounced this judgement against Saul that he had rejected him 1 Sam. 16.1 and what God hath decreed shall be in regard of its certainty is frequently in the Scriptures said to be commanded of God as Psal 33.9 He spake and it was done he commanded and it stood fast and Psal 147.15 He sendeth forth his commandment upon the earth his word runneth very swiftly therefore doth he expresse this in these tearms awake for me to the judgement that thou hast commanded And then the second is which I best approve that David doth herein desire that God would raise up himself to punish his enemies and to deliver him that was injured and oppressed which he tearms the judgement which God had commanded either because God had commanded the sons of men thus to execute judgement and therefore he doubted not that God would himself doe what he had enjoyned others to doe or because it was that which he knew God had ordered and decreed Vers 7. So shall the congregation of the people compasse thee about c. Two things may also probably be intended herein The first is that if God would make good his promise and settle him in the throne so far as in him lay the people that were now grown to a kind of profane neglect of Gods worship under the government of Saul as appeared by the neglect of the Ark all the time of his reign should be brought to assemble themselves duly together to perform the duties of his worship and service and hereby he makes it manifest that he desired not the kingdome for his own interests but for the advancement of Gods glory And the second is that if God would appear in his defence against his enemies the experience of Gods justice and faithfulnesse herein would bring in the people by multitudes to compasse him about and it may be meant of the Israelites alone or of other nations joyntly with them to whom the fame of what God had done for David herein should come to wit to praise God to pray to God for judgement in the like case yea and in generall to worship God with fear and reverence for indeed the judgements of God manifested in the world do notably stir up devotion in men And to this purpose also is that which follows for their sakes therefore return thou on high that is exalt thy self and shew thy self gloriously in this cause of mine or rather ascend again into thy throne of judgement and judge the cause between me and mine enemies for in these words there seems to be an allusion to the thrones and seats of judgement amongst men which used to be on high above the people as we see in Solomons throne 1 Kings 10.19 or else to the height of the heaven of which it is said The Lords throne is in heaven Psal 11.4 and because whilst God had forborn punishing his persecutours it had been as if God had given over judging the world therefore he desires that God would return to his throne of judgement Vers 8. The Lord shall judge the people c. As if he should have said And therefore from the slanders of men I appeal to God and know that he will judge righteously whereupon he addes Iudge me O Lord according to my righteousnesse c. concerning which see the Note 2 Sam. 22.21 Vers 9. Oh let the wickednesse of the wicked come to an end c. As one that had been long under this affliction he desires the Lord that at last some way or other there might be an end put to the malicious practises of his enemies against him and others and so thereby that he would establish the just for saith he the righteous God tryeth the hearts and reins that is the Lord exactly knoweth the secretest thoughts and desires of mens hearts and consequently he knoweth the integrity of mine heart and that there never came any such thing into my thought as they lay to my charge Because in the entrails of a man the reins lye of all the rest the most retired and hidden therefore they are added to the heart Vers 11. God is angry with the wicked every day Hereby is meant not so much that there is no day wherein God doth not manifest his anger against some wicked men by pouring forth his wrath upon them as that he is every day angry with the wicked even when he forbears them whence it is that even then they are said to treasure up wrath against the day of wrath Rom. 2.5 Vers 12. If he turn not he will whet his sword he hath bent his bow
with themselves should rot and consume away their great wealth being no way sufficient to secure them Yet some would have it to be understood thus that the glory they had gotten from their stately dwellings should consume away or that whilst they consume in the grave their very dwellings by degrees do lose their names But the first exposition is the best Vers 15. But God will redeem my soul from the power of the grave c. As if he had said Though riches cannot redeem the rich yet God will redeem me from the power of death and from the grave see the Note Psal 16.10 for he shall receive me that is of his own free grace he will receive me to himself my soul at my death my body at the resurrection And thus David applyeth that to himself which in the foregoing verse he had affirmed of the righteous in generall and the upright shall have dominion over them in the morning Vers 16. Be not thou afraid when one is made rich c. That is Be not dismayed nor overcome with fear because of the power which such have to oppresse the righteous or Be not dejected nor discouraged as fearing whether God doth not favour such rather then thy self because God prospers them whilst thou art afflicted Vers 17. For when he dyeth he shall carry nothing away c. And therefore 1. such a one is no way to be envied since his blisse and life do perish together and 2. there will be no longer any cause to fear them because they will not in another world have any power to hurt as here they had Vers 18. Though whilst he lived he blessed his soul c. To wit in that 1. he applauded himself for his happinesse in his wealth and outward greatnesse 2. he flattered himself with vain conceits of Gods savour and that he should still continue in his prosperous estate and gave himself all the content and delight he could in the enjoyment of his plenty and men will praise thee when thou doest well to thy self that is though others also extoll thy blisse and flattering thee do uphold thee in this folly and confirm thee in these vain conceits when thou makest much of and pamperest thy self But now all this is supposed to be whiles he lived implying that when death came that would soon confute all these vain conceits of the rich man and that then his flatterers would praise him no longer Vers 19. He shall go to the generation of his fathers c. That is He shall be gathered to the grave and Hell whether his wicked progenitours are gone before him they shall never see light that is they shall never more see the light of the living here nor shall ever see the joys and life eternall of the Saints in heaven but shall remain for ever in outer darknesse Vers 20. Man that is in honour and understandeth not is like the beasts that perish To wit both in life and death see the Note above vers 12. PSALM L. The Title A Psalm of Asaph Or for Asaph for he was one of Davids chief Musicians see the Notes 1 Chron. 25.1 2 and withall a prophet and composer of Psalms as is evident 2 Chr. 29.30 of which see the Note Ps 1.1 Vers 1. The mighty God even the Lord hath spoken c. The scope of this Psalm was to inform the Israelites of old and in them all mankind how God required his people to serve and honour him to wit that he regarded not the outward ceremoniall service which himself had appointed unlesse it were accompanied with that spirituall service of faith and new obedience which was signified thereby and so thereby to reprove that grosse and destructive conceit which prevailed so much in all ages amongst the Jews that God would be pleased with his outward ceremoniall service without the other of obedience to his morall law all which is evident by that passage wherewith the prophet doth close this Psalm vers 23. whoso offereth praise glorifyeth me and to him that ordereth his conversation aright will I shew the salvation of God Now to this end in the beginning of this Psalm the prophet as it were in the person of a Crier or Herald sent from God doth proclaim and make known that God whom for their greater terrour herein he tearms The mighty God would enter into a controversy with his own people about this and not only plead this cause against them but also as a judge from his tribunall pronounce sentence against them and punish them even before all the world for this their grosse hypocrisy The mighty God even the Lord hath spoken that is he hath determined and made known to wit that which follows vers 7 c. that he would give sentence in this controversy and judge his people for thinking to please him with the outward pomp only of externall rites and sacrifices Hear O my people and I will speak c. and so this may have reference to the Lords making known his mind herein by the Psalmist that so what he delivers here might be received as an oracle from heaven the Lord hath spoken to wit by me his messenger and called the earth from the rising of the Sun unto the going down thereof that is all the inhabitants of the earth or all the creatures on the earth to wit to be witnesses of this solemn judgement which is added to shew the weightiness of the cause wherein God intended to give sentence and for the greater confusion of his people as implying that God would discover their hypocrisy before all the world The expression used is much like those Deut. 4.26 and 32.1 Give ear O ye heavens and I will speak c. concerning which see the Notes there I know that some Expositours take this to be a prediction of the last judgement and very many have taken it as a prophesy of the abrogation of the ceremoniall law by Christ The mighty God even the Lord hath spoken that is Christ hath spoken by the word of the Gospel and called the earth from the rising of the Sun c. that is hath invited all mankind to the faith and obedience of that word of salvation But I take the former exposition to be clearly the best namely that the words contain rather an expostulation with the people of God in those times about the worship of God then enjoyned then a prophesy of the future kingdome of Christ Because the most wicked amongst them were so prone to think that they had done as much as needed to be done if they had observed the rites of the ceremoniall law he not only tels them that these without faith purity of heart were nothing worth but also assures them that God would judge them for this and would discover their hypocrisy before all the world Vers 2. Out of Sion the perfection of beauty God hath shined They that apply this 1st part of the Psalm to the 1st or
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
man before mentioned and then the meaning of the words is that as the simple man will reap good by the punishment of the scorner so also by the wise mans being reproved for thinks he if such a prudent good man be reproved and takes it well much more were it fit that I should doe so Vers 26. He that wasteth his father c. To wit his estate by his prodigality or by purloining his goods from him or his body by grief for his lewd courses chaseth away his mother that is that barbarously driveth her out of doors or that causeth her to withdraw her self into a corner to hide her self or to get abroad out of her house as not being able to endure his insolency or to be where he is because of his ungracious carriage of himself or that by his wasting her estate when her husband is dead causeth her to sell her house to forsake her habitation where for many years she had lived is a son that causeth shame and bringeth reproach see the Note chap. 10.5 Vers 27. Cease my son c. See the Note Psal 34.11 to hear the instruction that causeth to erre from the words of knowledge as if he should have said Though thou hast done it formerly yet for the time to come hearken no longer to the instruction of those false teachers that would draw thee into errours or to those evil counsellors that would draw thee from the waies of true wisdome into the waies of wickednesse Vers 28. An ungodly witnesse scorneth judgement c. That is he maketh a mock of justice and equity of the law of God and of all juridicall proceedings which are for the detecting punishment of offenders yea he derides and slights all the punishments which by the laws of God and man are denounced against false witnesses And indeed that this last is principally meant here by judgement seems the more probable because of that which is added in the following verse Iudgements are prepared for scorners c. As for the next clause and the mouth of the wicked devoureth iniquity the chief thing intended thereby is that wicked mens mouths are full of lies and all evil language whatsoever and that they make no bones of it they speak all manner of evil without fear or shame or any remorse whatsoever But see also the Notes Job 15.16 and 34.7 Vers 29. Iudgements are prepared for scorners c. That is Though judgement is not alwaies presently executed upon them yet many heavy punishments are appointed for them are in a readinesse to be executed on them either by God or man And the same thing is meant in the following clause and stripes for the back of fools namely that shamefull and inevitable judgements are stored up for them see the Note chap. 10.13 CHAP. XX. Vers 1. WIne is a mocker c. The meaning of this may be that wine doth delude and mock those that drink it and as it were make fools of them both in that it doth allure and draw them on by its colour and delicious tast to drink much of it as if there were no danger nothing but delight and pleasure in it till on a suddain they are insnared and overcome by it and then it brings many inconveniencies and miseries upon them and likewise in that when they are so overtaken by it it makes them ridiculous to others so that men doe usually deride mock and make themselves sport with them And this exposition may seem the more probable because it agreeth so well with the last words in this verse and whosoever is deceived thereby is not wise But yet because this suits not so well with the next following words strong drink is raging I rather as do the most Expositours understand this Proverb thus Wine is a mocker that is it maketh men mockers profane scorners and hence it is that the Prophet joineth drunkennesse and scorning together Hos 7.5 In the day of our king the princes have made him sick with bottles of wine he stretched out his hand with scorners And thus Solomon having in the end of the foregoing chapter spoken of the judgements that are prepared for scorners doth here make known one particular which doth usually make men scorners strong drink is raging that is it maketh men outragious and whosoever is deceived thereby to wit by being wonne thereby to take it immoderately or by being catched and overcome thereby to his hurt or by being brought thereby to doe any thing foolishly and unadvisedly which not being in drink he would not have done which is called erring through wine Isa 28.7 is not wise that is he makes himself thereby a very fool as we use to say when the wine is in the wit is out or rather he thereby sheweth himself a fool and reapeth the fruit of his folly Vers 2. The fear of a king is as the roaring of a lion c. See the Note chap. 19.12 whoso provoketh him to anger to wit by any unwarrantable disobedience or misdemeanour sinneth against his own soul that is doth by his sin expose his life to manifest danger See the Note chap. 16.14 Vers 3. It is an honour for a man to cease from strife c. That is to avoid all strife by all possible means or to give it over even after he is engaged in it which is indeed the hardest task because men are wont to esteem this of all other the greatest dishonour to them but therefore it is also the greater proof of a mans wisdome to doe so see the Notes chap. 16.32 and 19.11 but every fool will be medling that is intermedling with strife or with other mens matters which is usually the occasion of strife And this being an act of great folly is therefore much to his shame and reproach Vers 4. The sluggard will not plow by reason of the cold c. Or the winter therefore shall he beg in harvest to wit when others have great plenty which must needs be an eye-sore and hearts-grief unto him and have nothing that is nothing to reap or nothing shall be given him no not at that time when because their store comes in then abundantly men are most forward to give yea even to the brute beasts Vers 5. Counsell in the heart of a man is like deep waters c. That is ability to teach and advise men or which is all one in effect wisdome prudence which are the springs of all good counsell do abound in the heart of a wise man even as deep waters or a spring of water that can never be drawn dry but a man of understanding will draw it out that is he will use means to get it out of him there is nothing that the other knows but some way or other he will learn it of him see the Note chap. 18.4 The thoughts intentions designs of mens hearts are like waters that are of a great depth to the bottome whereof men
later his very garments will be taken from him to satisfy some debt for which he hath engaged himself Yet some take it as an advice given to the friends of such a man that they shall doe well to get what they can from him and reserve it for his use in a time of need because otherwise all that he hath will he seized on by the Creditor to whom he hath engaged himself and then he will not have a coat to put upon his back And the most of Expositours take it as spoken to those that should engage themselves or lend any thing to a man that is so ready to be surety for others even for mere strangers to wit either that they should not doe this without taking a sure pawn from him for their indemnity and that because such a man will surely come to poverty and being so carelesse of himself he will much lesse mind them to whom he is engaged or that if he forfeits his pawn though it were his garment they should not spare to keep it or if he paid not the debt that they should seise upon what he had even to his very garments that not only thereby to secure themselves that they may not be put to look after the stranger they know not where but also because it is fit that such a man should smart for his folly that he may thereby learn more wit for the time to come Nor is this say they against the Law Exod. 22.26 If thou at all take thy neighbours raiment to pledge thou shalt deliver it unto him by that time the sun goeth down c. because that law was made only in favour of the poor that in extreme need pawned their garments as may be seen in the Note there and not of those that would pretend to be able to passe their word for others But the first exposition I like the best As for the following clause and take a pledge of him that is of him that will be surety for a strange woman that is a woman that he knoweth not or rather a whorish woman the drift of this is to shew that he that will undertake for such a ones debts or run in debt to gratifie her is not fit to be trusted without a pledge both because no faithfulnesse can be expected from such and likewise because men may be assured hat such a man will come to beggery Vers 17. Bread of deceit is sweet to a man c. That is men are wont to take great delight in that which they get by deceitfull and unjust waies see the Note chap. 9.17 but afterward his mouth shall be filled with gravell to wit by reason of the terrours of conscience or the heavy judgements of God that shall afterwards seize upon him In the expression that Solomon here useth there seemeth to be an allusion to gritty bread made of the grift of corn that hath been thrashed on a gravel-floor or ground in a mill immediately after the stones thereof have been picked or into which in the making of it some gravell hath accidentally fallen which may well be called bread of deceit because outwardly it seems good bread but being eaten doth exceedingly pain and hurt a mans teeth With the like expression the misery of Gods people is set forth in the Babylonian captivity Lam. 3.16 He hath also broken my teeth with gravell-stones Vers 18. Every purpose is established by counsell c. See the Note chap. 15.22 and much more therefore ought we to take counsell in our weightiest affairs such as warre is whence the following words are added and with good advice make war Vers 19. He that goeth about as a tale-bearer revealeth secrets c. See the Note chap. 11.13 As if he had said And therefore though it be good to ask counsell as was said in the foregoing verse yet impart not thy secrets to such men And this indeed is implyed in the following words therefore meddle not with him that flattereth with his lips that is with him that is a known flatterer or whom thou maist discern only to pretend friendship when his heart is not with thee that because such men are wont to cogge and flatter merely that they may fish out mens secrets and then reveal them to others or because flatterers if their counsell be asked will be sure to say as they say be it right or wrong whom through self-love men are very prone to believe It may be also read meddle not with him that entiâ—eth with his lips and then it may be meant of those that by their flatteries entice men to doe any thing that is evil Vers 20. Whoso curseth his father or his mother c. See the Note Exod. 21.17 his lamp shall be put out in obscure darknesse that is first he shall be cut off and die in extreme dishonour misery and then afterwards also shall be cast into the utter darknesse of hell and that this is principally intended we may the rather think because on the contrary long life is promised to those that honour their father and mother Exod. 20.12 or 2. he shall die childlesse see the Note Psal 132.17 and so his name memory shall be utterly taken away as indeed he that honoureth not his father deserves not the honour of being a father or 3. his prosperity joy shall be turned into extreme misery grief and horrour see the Note Job 29.3 or 4. he shall not find any favour counsell or help either from God or man in his greatest calamities which makes a mans condition just like his whose candle is put out when he is in extreme darknesse But see the Notes chap. 13.9 and Job 18.5 6. and 21.17 Vers 21. An inheritance may be gotten hastily at the beginning c. That is Men may get a fair estate on a sudden to wit when they regard not how they get it so they may be speedily rich and leave their estate as an inheritance to their children but the end thereof shall not be blessed that is it shall not prosper in the conclusion nor prove a blessing to him that gets it to wit because either it may prove a snare to his soul in making him profane wicked or it may bring some vengeance upon him from God or fill his soul with dismall terrours of conscience or else rather because being thus gotten hast usually makes waste in that it was not more suddenly gathered then it is squandered away even as meat that is swallowed down suddenly doth seldome nourish the body but either is vomited up again or else is turned into corrupt humours This I conceive is the plain meaning of this Proverb Yet I know others do understand this of those to whom some great estate falls suddenly perhaps unexpectedly who not knowing the labour of getting it and not having been inured by little little to bear so great prosperity are wont to be profuse in their spending Vers 22. Say not thou
wrath against men And a reward in the bosome great wrath as if he should have said a reward in the bosome driveth away wrath out of the bosome But see the Note chap. 17.23 Vers 15. It is joy to the just to doe judgement c. To wit because he delights in doing that which is just and equall and withall knoweth that God is well-pleased with him and will reward him for it and so is herein comforted and therefore indeed accordingly he shall obtain salvation which is implyed by the following opposite clause but destruction shall be to the workers of iniquity to wit because they rejoyce only in working iniquity Vers 16. The man that wandereth out of the way of understanding c. That is say some Expositours out of the way of true doctrine into the crooked waies of errour and heresy or out of the way of Gods commandements yea though it be through blindnesse and ignorance shall remain in the congregation of the dead that is say some they are spiritually no better then dead men or rather they shall abide unto all eternity amongst the multitude of the damned who only indeed are truly dead men for the righteous by death have an entrance into life eternall As they walked in their waies and delighted in the company of such men whilst they lived so they shall abide amongst them being dead without any possibility of being removed into a better condition And this is the only rest they shall have they shall not have the least share in the rest of the faithful but their wandring shall end at last in the restless rest of the damned unto all eternity Vers 17. He that loveth pleasure shall be a poor man c. This may be meant of all kind of sensuall pleasure or particularly of that of feasting because of the following words he that loveth wine and oil that is dainty and costly feeding or by oil may be meant those exceeding costly ointments which they used much in those eastern countries especially at their feasts Vers 18. The wicked shall be a ransome for the righteous c. As namely when by the punishing of some hainous offenders Gods wrath is appeased publick judgements are removed so the righteous are preserved as we see in the case of Achan Sauls sons 2 Sa. 2 1. But see the fuller exposition of this in the Note ch 11.8 Vers 19. It is better to dwell in the wildernesse c. To wit in a vast and horrid place banished as it were from all society with mankind destitute of all necessary accommodations where a man must live amongst venemous creatures wild beasts and haply be slain and torn in pieces by them then with a contentious and an angry woman which is a misery worse then death see the Note above vers 9. Vers 20. There is treasure to be desired oil in the dwelling of the wise c. That is store of all things requisite both for necessity and delight see also the Note vers 17 but a foolish man spendeth it up to wit when such treasures and plenty of provisions are left him by his father or others Vers 21. He that followeth after righteousnesse and mercy c. To wit with earnestnesse and perseverance see the Note chap. 15.8 findeth life that is long life here eternall life hereafter righteousnesse that is a just reward from God and as faithfull dealing from men as he hath observed towards others honour to wit both here amongst men and eternall in the heavens Ver. 22. A wise man scaleth the city of the mighty c. That is So much is wisdome better then strength that sometimes by the wisdome of one man a city may be taken that is kept by many men of great might Now though by the wise man may be meant the godly man yet I rather think that Solomon speaks here of naturall wisdome and policy Vers 23. Whoso keepeth his mouth and his tongue c. To wit from speaking any thing which in wisdome and justice he ought not to speak see the Notes also chap. 12.13 13.3 keepeth his soul from troubles that is he keeps himself for his life from many streights miseries which otherwise he might have brought upon himself Ver. 24. Proud haughty scorner is his name who dealeth in proud wrath That is such he sheweth himself thereby to be so he deserveth to be called wil usually be called so whilst he thinks his so dealing to be an honour to him it wil be his reproach Vers 25. The desire of the slothfull killeth him c. That is his very desires not being satisfied because he will not work do vex and torment him and are even as death to him or rather thus his contenting himself with his vain slothfull desires whilst in the mean season as it followeth his hands refuse to labour brings him to perish in penury and want Vers 26. He coveteth greedily all the day long c. As if he should have said But because like a wicked wretch he will doe nothing else he will not work therefore he hath nothing for himself much lesse to give to others but the righteous giveth and spareth not that is because out of conscience he is laborious in his calling he not only hath sufficient for himself and his family but he is ready also to give to others for their relief and that bountifully and for ever for because he holds on in his labours therefore he hath still to give to those that are in want Vers 27. The sacrifice of the wicked is abomination c. See the Note chap. 15.8 how much more when he bringeth it with a wicked mind as namely 1. when he thinks any thing good enough for God and when his sacrifice is not exactly such as Gods law requireth it should be or 2. when he offers it that God may prosper him in any way of wickednesse or that by making such a shew of piety he may the better effect some cursed design or 3. when his aim is only to cheat and deceive men by making them believe that he is a very pious man when his conscience tells him that for his wickednesse God must needs abhor both him and his service or 4. when he seems desirous by his sacrifices to make his peace with God and yet at the same time hath a full purpose and desire to run on in his sins or 5. when he hopes by such services as it were to bribe God to give him liberty still to hold on in his lewd waies Vers 28. A false witnesse shall perish c. To clear the opposition which is implyed betwixt this and the following clause we must take it thus He that in bearing witnesse doth testify what he hath neither heard nor seen but what himself hath devised yea though it should be truth that he speaketh shall certainly perish that is either he shall be cut off by the hand of the magistrate or
their own hurt There is a time saith he wherein one man ruleth over another to his own hurt to wit not only because they grow the worse by their honour and the bolder in all kind of wickednesse but also because the wrath of God falls at last the more heavily upon them for the abuse of the power that God had put into their hands in their oppressions and tyranny and other wickednesse they have committed sometimes the people rise up against them and destroy them and sometimes God himselfe powres forth his judgements upon them Now the observation of this course of Gods Providence Solomon here mentions thereby to teach men with wisdome and meeknesse quietly and contentedly to submit thereto and to study to make good use of it Vers 10. And so I saw the wicked buried c. This place is very obscure in the Original and is accordingly translated severall wayes by Interpreters And hence it is that some understand the first clause only of the prosperous life and death of wicked men I saw them highly honoured in life and death who had come and gone from the place of the holy that is who had long peaceably enjoyed the power and honour of supream Magistracy or who being desperately wicked wretches had yet covered their wickednesse with a shew of religion coming and going frequently from the house of God And then the second clause they understand of the neglect and contempt of the godly and they were forgotten in the City where they had so done that is those that were truly godly and had really and sincerely done that which the other did only make a shew of were driven into corners at least they were slighted and no notice in a manner taken of them and so they were buried in forgetfulnesse And of this it is they say that Solomon passeth that censure this is also vanity to wit that wicked men and hypocrites should have so much honour done to them whilst the righteous live and dye in so great obscurity But according to our Translation the whole verse is to be understood of wicked Rulers thus And so I saw the wicked buried As if he had said Though I observed that the power which God suffered tyrants to exercise for the oppression of others tended at last to their own hurt as was said in the foregoing verse yet withall I saw that many times they have lived in high esteeme to the last dying peaceably and being buried honourably with great pomp and solemnity with funerall Orations statues and monuments erected for them Who had come and gone from the place of the holy that is who had all their lives time with great state and majesty in the sight of the people come and gone from the royall throne or seate of judicature which is the seate of the holy God see the Notes Deut. 1.17 2 Chron. 19.6 Psal 82.1 The expression here used is much like that which we often meet with in the Scripture of the Magistrates going in and out before the people Numb 27.17 and is used to imply that they lived and dyed peaceably in the place of Magistracy as likewise the great state wherein they had lived amongst the people And then for the following words And they were forgotten in the City where they had so done Some take them to be added for the further setting forth of their seeming happinesse in that there was after their death no talke of their wickednesse in the place where they acted so much villany so that not only in life and death but even after death also they seemed to be happy But I rather take this to be added by way of discovering the vanity of their prosperous estate in that though they lived and dyed in peace and honour and with a shew of great applause yet within a while they were forgotten they lived like Gods but they dyed like men yea indeed as they had lived like beasts so being laid in their graves they were forgotten like beasts those that before flattered them being then silent if not exclaiming against them and so their name and memory rotted together with their dead carcases And accordingly Solomon closeth what he had here said of these wicked tyrannicall Rulers with this censure this is also vanity to wit to live in such pomp and power and honour and to be buried with such magnificent solemnity and yet within a while to be quite forgotten this being also no advantage to them in regard of their eternall condition because in the midst of all their pomp and glory amongst men the Lord abhorres them and the more they have flourished here the greater will their punishments be hereafter Vers 11. Because sentence against an evill work is not executed speedily therefore the heart of the sonnes of men is fully set in them to doe evill Hereby the reason is hinted why such wicked Governours and Tyrants as Solomon had now spoken of doe live and dye in their wickednesse and both in life and death are applauded amongst men it is because God doth usually forbeare wicked men a long time and it is the guise of all wicked men from hence to embolden themselves in their evill wayes Vers 12. Though a sinner doe evill an hundred times c. That is never so often see the Note Chap. 6.3 and so haply he commit the same sin never so often and his dayes be prolonged to wit through Gods forbearing to punish him which he abuseth to the afflicting of the righteous and consequently for that this is implyed the following words shew though a godly man suffer evill many and many times and his dayes be shortned yet surely I know as if he had said What ever dreaming sinners may vainly imagine yet this I know of a certainty that it shall be well with them that feare God which feare before him that is it shall be in the end well with them that feare God truly and sincerely God himselfe bearing them witnesse that seeth their hearts or that feare him meerly out of an awfull respect to his presence and all-seeing eye that avoyd evill and doe good not for feare of man or for feare of shame or punishment but sincerely out of respect to God and as desiring to approve themselves to him whose eye is upon them in all their wayes Vers 13. But it shall not be wâ— with the wicked c. In true judgement it is never well with wicked men because their very prosperity ripens their sinnes and fits them for judgement But that which Solomon intends here is that even in regard of his outward prosperity it shall not be alwayes well with the wicked he shall not alwayes escape the judgement of God will at last fall upon him and so in the end it shall not be well with him but on the contrary exceeding ill Neither shall he prolong his dayes to wit not alwayes nor according to his desire and expectation see the Note Psal 55.23 God in his wrath
thus Lord thou hast promised that thy people of Israel shall continue till thou hast sent them a Messiah by whom the glory of this thy kingdome shall be wondrously advanced hitherto thy people have walked on in the way of the expectation of this our promised redemption earnestly expecting desiring the end of this course in the accomplishment of this promise and why then hast thou brought us into this low weak condition as if thou meantst to cut us off wouldst not bring us to that glorious condition thou hast promised or Oh that we might see thy Christ in the flesh behold the glory of his promised kingdome There are some besides that understand these words He weakned my strength in the way c. of God or the enemies weakning their strength in the way as they went into Babylon or in the way as they returned home into their own countrey again But the former expositions are far more probable Vers 24. I said O my God take me not away in the midst of my daies c. That is before I have accomplished little more then half the years which men usually live see the Note Psal 55.23 or rather according to the exposition of the foregoing Note Cut not off thy people before thou hast made good thy promise of bringing them back with joy into their own countrey or before that glorious work of our redemption by the promised Messiah be accomplished And indeed because the Church was not come to the ripenesse of her age till the coming of the Messiah had she been cut off before that it might have been said that she was taken away in the half of her daies Thy years are throughout all generations that is thou art an eternall and unchangeable God And this is here alledged for the same end as before vers 12. for which see the Note there The most Expositours take it thus that because God was eternall therefore he would unto all eternity preserve his Church yea every particular member thereof according to that Matth. 22.32 God is not the God of the dead but of the living Vers 25. Of old hast thou laid the foundation of the earth c. This which here and in the two following verses is spoken to God is by the Apostle Heb. 1.10 11. applyed to Christ to prove his Godhead And indeed by that which is said before vers 13 14 15. that God should arise and have mercy upon Zion and so that the heathen should fear the Name of the Lord and all the kings of the earth his glory and again vers 22. that the people should be gathered together and the kingdomes to serve the Lord it is evident that the Psalmist speaks of the kingdome of Christ and therefore what is here spoken to God must be understood as spoken to God in Christ and to him therefore these words of the Psalm are by the Apostle there fitly applyed Vers 26. They shall perish but thou shalt endure c. See the Note Job 14.12 yea all of them that is the heavens and the earth and all things therein shall wax old like a garment that is shall decay by degrees or rather shall at last come to an end as a vesture shalt thou change them that is say some Expositours as one layeth by an old worn garment that is no longer fit for use and changeth it for another or rather as one alters an old tatter'd garment and doth so furbish it and make it up in another fashion that it seems to be a new garment so and as easily too as one changeth a garment shall God change the heavens the earth though they shall not cease to be and their substance shall be the same yet in regard of their qualities they shall be quite changed of corruptible they shall be made incorruptible c. so that they shall be new heavens and new earth Isa 66.22 The new heavens and the new earth which I will make shall remain before me saith the Lord. It is Heb. 1.12 as a vesture shalt thou fold them up and they shall be changed but that is the same in effect only it implyes either the suddennesse of the change that it shall be done with as much facility as one folds up a garment or else that they shall no longer serve for the same use as formerly whence this change is also compared to the folding up of a book or scroll Isa 34.4 the heavens shall be rolled together as a scroll that is the use of them shall cease as when one shuts up a book and layes it by which he means to use no longer As a vesture shalt thou change them and they shall be changed that is they shall be certainly changed And now the drift of all this is 1. to imply the perishing condition of Gods people as considered in themselves poor frail creatures continually hasting to their end thereby to move the Lord to take pity of them if the heavens that have lasted so many years without any apparent decay shall yet at last perish much more must weak frail men perish and 2. to shew that yet notwithstanding the children of God shall not perish and that because God is eternall and unchangeable and he hath chosen them to be his for ever so that being begotten again by the seed of Gods word which must needs be immortall and incorruptible as God is it is not possible but that they must continue though the heavens shall perish which is the conclusion he makes from hence vers 28. Vers 28. The children of thy servants shall continue and their seed shall be established before thee That is through thy favour and in thy presence both here and eternally in heaven See the Notes Psal 41.12 and 69.35 36. PSALM CIII Vers 1. BLesse the Lord O my soul and all that is within me blesse his holy Name That is my whole inward man my mind will affections thoughts with all the inward powers and faculties of my soul yea it may be extended to the inward parts of his body according to that Psa 35.10 All my bones shall say Lord who is like unto thee for which see the Note there as likewise Psal 20.1 Vers 3. Who forgiveth all thine iniquities who healeth all thy diseases To wit thy sins by pardoning them and if we so understand these words they are no more but a repeating again of what was said before in the first clause or thy lusts and corruptions by mortifying them Some also extend this to Gods delivering him from bodily infirmities and all outward evils see the Note Psal 41.6 But of his bodily health he speaks afterward vers 5. Vers 4. Who redeemeth thy life from destruction c. That is Who preserveth and delivereth thee from destroying dangers or rather who redeemeth and delivereth thee by the promised Messiah from death and hell see the Notes Job 26.6 and 28.22 and 33.22 who crowneth thee with loving kindnesse and tender mercies
that is who compasseth thee round about with manifold and precious blessings which are also a glory and an honour to thee see the Note Psal 65.11 Vers 5. Who satisfyeth thy mouth with good things c. That is Who supplyeth thee with plenty and variety of good yea and many times of the choicest dainties for the nourishment of thy body or more generally Who gives thee abundantly of all his good blessings even to the full satisfying of thy desires according to that Psal 81.10 Open thy mouth wide and I will fill it for which see the Note there So that thy youth is renewed like the eagles that is thou continuest still fresh and lively and strong even when thou hast past the years of thy youth as if thy youth were daily renewed upon thee And this he compares to the eagles renewing her youth either 1. because the eagle doth yearly cast her feathers as it is said that all birds of prey especially do and so having new feathers grow up in the room thereof she looks as young and fresh again and flies as high and swift as ever according to that Isa 40.31 they that wait upon the Lord shall renew their strength they shall mount up with wings as eagles or 2. because as severall writers report the eagle retains her vigour unto extreme old age neither is weakned with any sicknesse nor decays with years but continues still as fresh and lively as when she was young till at last by the overgrowing of her upper crooked beak her mouth is so shut up that she cannot eat so she dies not through age so much as want of feeding Now though this cannot be said of every one of Gods faithfull servants in regard of their bodily health and strength and indeed some think that the Psalmist wrote this with respect to the renewing of his strength after some sit of sicknesse yet it may in regard of the inward refreshing of their minds in the manifestation of Gods love to them because though their outward man doth perish yet the inward man is renewed day by day 2. Cor. 4.16 Vers 6. The Lord executeth righteousnesse and judgement for all that are oppressed Though this be expressed as a generall truth yet by the following verse it seems probable that it is inserted here with particular reference to the deliverance of the Israelites out of Egypt Vers 7. He made known his waies unto Moses c. That is the waies which he prescribed his people in the Law which he gave unto Moses or his waies of providence toward his people the manner of his dealing with them how tenderly carefull he is over them how he governs them by his word and spirit and takes them at last to live for ever with him in heaven and so the next clause may be added to explain this his acts unto the children of Israel or else that is meant of those miraculous acts whereby the doctrine of Moses was sealed and confirmed that it was of God as the plagues of Egypt the dividing of the red sea c. Vers 8. The Lord is mercifull and gracious c. This seems to be here inserted in reference to that glorious description of himself which God gave unto Moses Exod. 34.6 Vers 11. For as the heaven is high above the earth so great is his mercy toward them that fear him That is it is exceeding great see the Note Psal 36.5 or it exceeds their sins as far as the heaven is above the earth Vers 12. As far as the East is from the west so far hath he removed our transgressions from us That is he hath absolutely pardoned them as perfectly acquitting us from being punished for them as if they no way concerned us yet with respect to the filthinesse of sin it may be also said he hath removed our transgressions from us to wit as one would put away some noysome thing where neither the sight nor smell of it might any way annoy us Vers 14. For he knoweth our frame c. That is our naturall pronenesse to sin or of what a mean and brittle mould he hath made us as it seems to be explained in the following clause he remembreth that we are dust see also the Note Psal 78.39 Vers 15. As a flower of the field so he flourisheth To wit which lyeth open to sharp piercing winds storms and tempests and hath no covert nor shelter as flowers in gardens have Vers 16. For the wind passeth over it and it is gone c. That is it is suddenly blown away or blasted with some blasting wind see the Note Psal 78.39 and the place there of shall know it no more see the Note Job 7.10 Vers 17. But the mercy of the Lord is from everlasting to everlasting c. See the Notes Psal 102.12 24 26. Vers 19. The Lord hath prepared his throne in the heavens c. That is He is the most high God that hath not only the angels in heaven but all the kingdomes and creatures in the world under his command as is expressed in the next words and his kingdome ruleth over all And this may be added also to imply how infinitely able God is to doe for his people that which is said in the two foregoing verses Vers 20. Blesse the Lord ye his angels c. By calling upon the angels to blesse God the Psalmist doth imply 1. his desire that God might be advanced by those that could doe it better then poor men could doe and 2. how just it was that he and others the people of God should readily joyn in this duty of blessing God seeing this was an imployment sit for angels and that the angels did chiefly blesse God for the great mercy he had shewed to men which men therefore above all should with thankfulnesse acknowledge and to this end also he adds that description which follows of their exceeding great power and readinesse to serve God that excell in strength that doe his commandements hearkning unto the voice of his words as if he should have said being attentive to know and most ready to doe the will of God in all things whatsoever for if those glorious spirits must thus stoop before God and count it an honour to serve him should not men much more doe so Vers 21. Blesse the Lord all ye his hosts c. This may be meant of all the creatures as being instrumentall to God in doing his will for which see the Note Gen. 2.1 or else rather of the holy angels because the following words ye ministers of his that doe his pleasure seem to be meant properly of the obedience that is yielded by reasonable creatures see the Notes 1 Kings 22.19 And then the same is repeated here that was said before in the foregoing verse only by tearming them his hosts their exceeding multitude is implyed see Psal 68.17 and what use he makes of them in fighting against his enemies PSALM CIV Vers 1. O Lord my
marvell though they care not what mischief they doe me Vers 151. Thou art near O Lord c. That is As mine enemies are near to mischief me so thou art near to help me to destroy mine enemies all thy commandements are truth to wit the commandements together with the promises threatnings annexed as if he should have said therefore I know thou art near unto me Vers 152. Concerning thy testimonies I have known of old c. That is from my tender years or from the first time that I began to study them or I have known by experience of old even in all foregoing ages that thou hast founded them for ever that is that thou hast ordained them to stand firm for ever see the Notes Psal 111.7 8. Vers 155. Salvation is far from the wicked for they seek not thy precepts That is so far they are from keeping them that they do not so much as desire to know them nor endeavour to keep them therefore I know that thou wilt not take part with my wicked enemies against me but wilt protect me from their rage or seeing salvation is far from them that seek not thy precepts therefore teach me thy law that I may not be in this danger Vers 159. Consider how I love thy precepts This may have particular reference to those words in the foregoing verse I beheld the transgressours was grieved because they kept not thy word as if from hence he would desire God to take notice how unfeignedly he loved Gods precepts Vers 160. Thy word is true from the beginning c. That is from the beginning of the world or ever since thou didst make known thy word to thy people it alwaies was unquestionably true And then that it should alwaies continue so to be is affirmed in the next clause and every one of thy righteous judgements endureth for ever for which see the Notes above vers 89. 142. Psal 111.7 8. Vers 161. Princes have persecuted me without a cause c. To wit such as by their power were able to crush him therefore are usually most feared such as by their place should have been rather a refuge to him to be injured by such men can least endure but my heart standeth in awe of thy word to wit in that I am afraid to doe any thing contrary to thy law for fear of these my persecutours in that I dare not take liberty to doe evil to them as they doe to me Vers 162. I rejoyce at thy word as one that findeth great spoil The ground of this expression is because the joy of such men is indeed alwaies exceeding great that having been a while before in danger of losing their own lives are suddenly not only advanced in their spirits with the honour of a glorious victory but also greatly enriched with the spoils of their enemies And the sitter this expression was for David because he had been a great warriour and because besides he had found the word very advantageous to him in his spirituall warfare Vers 163. I hate abhorre lying c. That is all false speaking hypocrisy yea every false way contrary to the word of God see the Note above vers 29 hence is the next clause opposed thereto but thy law do I love Vers 165. Great peace have they which love thy law c. That is All things shall goe prosperously with them nothing shall offend them that is nothing shall hurt them Or thus Great peace have they which love thy law that is they shall enjoy great quiet of mind peace of conscience as knowing the filial affection which they bear to thy word and being thereby assured of thy love and favour to them nothing shall offend them that is nothing shall trouble or disquiet them This last clause is in the Originall they shall have no stumbling-blocks so the meaning may be that those things which prove stumbling-blocks to others to make them fall into sin shall not by reason of the great respect which they bear to Gods law prove so unto them But then this must be understood of such a stumbling falling as ends in a finall apostacy for otherwise the best may fall into sin Vers 168. I have kept thy precepts thy testimonies for all my waies are before thee This he addeth either 1. by way of calling God to witnesse concerning the truth of that which he had said or 2. as a reason why he was so carefull to keep Gods precepts or 3. to set forth his sincerity in keeping Gods commandements to wit that he did it not that he might approve himself to the eye of man but that he might approve himself to God Vers 172. My tongue shall speak of thy word c. That is I shall not only sing forth thy praise but I shall also speak of thy word to the edification of others for all thy commandements are righteousnesse that is they are most righteous even the only perfect rule of righteousnesse consequently fit to be observed of all men the only means of reforming the unrighteousnesse of men from hence also he would imply that therefore he would teach others therein or that therefore he would extoll them declare to others how righteous they were or they are exceeding faithfull therefore I will declare the faithfulnesse of thy word and teach others to trust in it Vers 173. Let thine hand help me c. To wit in my seeking to know keep thy precepts or by delivering me out of my dangers and miseries or out of the hands of my enemies Vers 175. Let my soul live c. See the Note above ver 116 it shall praise thee to wit all my days let thy judgements help me that is by thy judgements executed upon mine enemies help me out of my troubles dangers But because in this Psalm by Gods judgements Gods laws are usually meant the meaning of this clause may be this Let thy judgements help me that is Let thy promises made to me in thy word be accomplished for my help or Let my integrity and sincere endeavour to keep thy judgements be for my help or lastly Let thy word help me in the praising of thy great name for that indeed went immediately before this clause Let my soul live and it shall praise thee and let thy judgements help me Vers 176. I have gone astray like a lost sheep c. To wit in regard of his wandring up down from one place to another in the time of his exile when he was shut out as it were from the Church the sheep-fold of Gods people or in regard of his going astray through infirmity from the ways of Gods commandements whereupon he desires the Lord his shepheard to seek him out bring him home again into the right way whenever he should thus goe astray seek thy servant and the reason he gives in the next
prophet David a man after Gods own heart by whom he was educated with all possible care but also a king and the son of a king whose words are usually by men highly esteemed and regarded yea the king of Israel which shews that these proverbs were first delivered for the use of the Church and people of God Vers 2. To know wisedome c. That is To teach stir up men to know and that more more those things whereby they may become wise unto salvation as to live piously c and instruction that is that way of holinesse righteousnesse which by instruction is taught men or rather to make men to know and understand the instruction of their teachers as it is explained in the following clause to perceive the words of understanding that is to conceive apprehend the wise sayings and profound sentences of their instructours wherein understanding is taught Vers 4. To give subtilty to the simple c. That is To make those silly ones that of themselves are easily induced to believe any thing prudent and circumspect that they may not be mis-led by the cunning craftinesse of men and that they may wisely manage all their affairs see the Note also Psal 19.7 And now because young men are usually thus simple therefore is the next clause added to the young man knowledge and discretion Vers 5. A wise man c. That is The man that truly fears God so hath withall attained some good measure of knowledge will hear to wit the words of this book consequently all other holy instruction will encrease learning that is will yet farther grow in knowledge yea and be the more able to teach others and a man of understanding shall attain to wise counsels that is wisely to contrive determine how to manage all his affairs or to give wise counsels for the direction of others However the drift of this is to shew that these proverbs would be usefull for the learned and the wisest of men as well as for the simple and unlearned Vers 6. To understand a proverb c. That is say some to invent proverbs or rather to find out the meaning of proverbiall speeches and the interpretation that is to interpret them either for their own good or for the edifying of the Church the words of the wise their dark sayings to wit either by reason of the profoundnesse of the matter therein contained or by reason of the figurative and obscure expressions wherein after the manner of riddles they are delivered see the Notes Psal 49.4 and Judg. 14.12 Vers 7. The fear of the Lord is the beginning of knowledge c. Here begins the introduction to the proverbiall sentences contained in the nine first chapters wherein Solomon stirs up men to seek after that wisedome which is taught in this book accordingly he begins with that which is the beginning foundation of all saving knowledge The fear of the Lord is the beginning of knowledge a lesson that he had learnt of his father David Psal 111.10 for which see the Note there It may also be render'd The fear of the Lord is the principal part of knowledge that is not only the foundation but also the top perfection of it But fools that is ungodly men see Psal 14.1 despise wisedome therein discovering their folly and instruction which is the means of getting wisedome therefore their despising that is a clear evidence that they despise wisedome too The opposition that is betwixt these two clauses which it is evident that Solomon intended in most of his proverbs stands thus The fear of the Lord is the beginning of knowledge and therefore wise men will esteem highly of this filial fear without which there is no knowledge any thing worth but men that fear not God are fools and therefore despising the fear of God they must needs despise knowledge that depends thereon Vers 8. My son c. See the Note Psal 34.11 hear the instruction of thy father and forsake not the law of thy mother Solomon say some speaks thus of himself as desiring by these tearms to expresse that he spake this with the affection of a father yea of a mother too as we find the like expressions often in Paul as 1 Cor. 3.2 I have fed you with milk and not with meat Gal. 4.19 My little children of whom I travell in birth till Christ be formed in you But I rather conceive that Solomon undertaking to teach men wisedome even from their tender years as he had said before vers 3. he doth accordingly here urge upon them next after the fear of God that they should carefully obey the pious instructions counsell of their naturall parents teaching them and pressing upon them the law of God And observable it is that because fathers are fittest to instruct their children therefore he saith hear the instruction of a father because mothers though not so able to instruct yet are wont with great earnestnesse to charge them to doe well therefore he saith of them and forsake not the law of thy mother And besides this word forsake not doth covertly also give warning 1. that they should not slight reject the advice of a mother because of the weaknesse of her sex and 2. that they should take heed of that which is the usuall fault of children namely to be much affected and guided by the counsell of their mothers whilst they are young but then in their grown years to forsake their counsell Vers 9. For they shall be an ornament of grace unto thy head and chains about thy neck That is Thy obeying the counsell instruction of thy parents walking in those holy waies which they prescribe thee will be as ornaments to thee they will be no burden at all but will make thee amiable both in the sight of God man Yea some conceive that hereby also is implyed that God would for this conferre many good blessings upon them which should be an ornament to them as long life riches honours a crown of eternall glory heareafter which may seem the more probable because such ornaments as chains of gold jewels have been usually given to those that for their wisdome have been advanced to places of honour as to Joseph Gen. 41.42 to Daniel Dan. 5.16 But indeed I rather think that seeking here as is noted upon the foregoing verse to train up children in the waies of piety he useth expressions sutable to the affections of children that do usually delight in chains jewels gay apparel Vers 11. If they say Come with us c. Having undertaken in the foregoing verse to disswade young men from hearkening to the enticements of wicked men he instanceth here particularly in the inticements of those cut-throats ruffians that live by robbing on the high way for this I conceive the words do plainly hold forth though under this particular we may comprehend
usually turn to gall choler in the stomack so doth cause there exceeding bitter gripings pains so the flatteries of a strumpet do usually bring upon men many bitter deadly terrours miseries Vers 5. Her feet goe down to death c. That is thither she leads those that follow her see the Note chap. 2.18 her steps take hold on hell that is both she and her associates are at the very brink of hell Vers 6. Lest thou shouldest ponder the path of life her waies are moveable thou canst not know them This is a very hard place But two expositions are most commonly followed For 1. some understand it of the young mans pondering the waies of the strange womans life conversation Lest saith he thou shouldest ponder the path of life that is lest thou shouldest mark her way of life which being discovered were indeed enough to make thee loath her her waies are moveable thou canst not know them that is her waies are so variable she will have so many severall devices to intangle thee will be so cunning to transform her self into all forms fashions that though thou shouldest observe her never so diligently and as it were weigh her actions the waies she takes in a balance it would be lost labour thou wilt never be able to find her out nor to evade all her snares but wilt be overthrown by her pestilent inchantments before thou canst discern her villanous designs courses But now because it is not render'd in our Bibles Lest thou shouldest ponder the path of her life but Lest thou shouldest ponder the path of life we may see that our Translatours did rather understand it of the young mans pondering the way of life that is the way how he should preserve his life or the way of holinesse which is the true way of life and the way that leads unto life eternall Because the young man might think that though he kept company with the whorish woman yet he would take care to preserve his life by getting in time away from her or that yet he would in time repent and have a care of his soul to beat him off from thus flattering himself Solomon tels him here how impossible this was Lest saith he thou shouldest ponder the path of life that is Lest thou shouldest consider what course thou mightest take for the preservation of thy life or Lest thou shouldest bethink thy self of saving thy soul and of betaking thy self to the waies of holinesse her waies are moveable thou canst not know them that is her waies are so variable inconstant sometimes pretending one thing sometimes another that thou wilt never be able to know what thou maiest give credit to what not and consequently what course it were best for thee to take to escape the danger thou art in or her waies are so crafty crooked so many severall devices she will have to ensnare thee that thou wilt never be able to discover her devices therein that so thou shouldest bethink thy self of avoiding the danger of them but it will be with thee as with men that goe in by-paths full of windings turnings thou wilt be sure to loose thy self or her waies run headlong to hell thither they will carry thee without suffering thee to discern the danger thou art in or to bethink thy self of the waies of life This expression of the moveablenesse of the harlots waies may be used either with reference to the impossibility of throughly discerning those things that are in continuall motion so may imply that by reason of the harlots continuall various waies and devices she hath to delight and ensnare the young man that converseth with her though he now then may think of the evil of her waies and of betaking himself into the path of life yet she will soon cause such motions to vanish away neither will he be able seriously to ponder them in his mind or else by way of allusion to malefactours or foxes badgers that have usually many secret holes and hiding-places to shelter themselves in that they may not be taken thereby signifying the many wiles the harlot hath to keep her lovers from finding out her mischievous designs Vers 9. Lest thou give thine honour unto others c. That is Lest thou suffer others to rob thee of thy good name the credit good esteem which formerly thou didst enjoy And by others may be meant either simply harlots because usually one doth not satisfy the lustfull person or else together with them bawds parasites such other lewd companions with whom such unclean persons do usually converse I know that some Expositours do under this word honour comprehend the wealth wherewith God hath honoured a man the children he begets of the adulteresse as likewise the flower of a mans life his strength beauty all the honourable endowments both of his body mind yea some extend it also to that honour of a mans being created after Gods image But because these may be better comprised under the following clauses I rather take this to be meant of the shame dishonour which this sin brings upon men And thy years to the cruell that is lest thou suffer cruell harlots to wast shorten the years of thy life or lest thou spend the precious time of thy youth upon them which might be spent otherwaies to Gods glory thine own great advantage And indeed well may the harlot be called cruell because whereas the wife is carefull of her husbands estate health safety the harlot cares not how she wasts them yet afterwards when he is brougnt to poverty will never mind him nor pitty him besides that often such kind of women will not stick to poyson or make away their lovers that so some other may be entertained in their stead I know that by the cruell some understand the strange womans husband that in his jealousy will fall upon the adulterer with all possible fury not admitting of any excuse or satisfaction see chap. 6.34 35 others those that are the young mans rivals or else those bawds ruffians usurers that do cruelly wast his estate But the first exposition is clearly the best Vers 10. Lest strangers be filled with thy wealth thy labours be in the house of a stranger That is Lest thou dost wast thy substance upon whores bawds and such like vile persons upon the adulteresse her husband children servants upon usurers of whom thou must borrow money or such as must be bribed to conceal thy wickednesse And hereby Solomon doth covertly intimate what a folly it is for a man to squander away that which he hath gotten by wasting his strength in hard labour upon mere strangers so that neither his wife children kindred or friends shall be any way the better for it The first clause is in the Original Lest strangers be filled with thy strength that is with
without these due requisites in speaking they goe on heavily as a cart that is drawn without wheels Is like apples of gold in pictures of silver that is most precious and pleasant Now by these apples of gold in pictures of silver are meant either pieces of gold cast or made in the form of apples and then compassed about with a kind of silver net-work curiously wrought through which the golden apples might appear or else rather pictures that are overlayed with silver and then afterwards beautified with the gilded figures of oranges pomegranats apples c. or pictures engraven on tablets of silver adorned with inlayed figures of apples of gold Vers 12. As an ear-ring of gold and an ornament of fine gold so is a wise reprover upon an obedient ear This may be added here as an instance of that which was said in the foregoing Proverb concerning the good that is done by a word fitly spoken But yet it may be understood severall waies as 1. that a man that reproveth others with such wisdome that thereby he winneth them to hearken to his reproof is a very precious treasure as an ear-ring of gold and an ornament of fine gold or 2. that a wise reprover and one that is willing to hearken to such reproofs are both in their place very precious the one as an ear-ring of gold the other as an ornament of fine gold or 3. that as a golden ear-ring and some precious jewell of fine gold hanging thereon do most fitly agree and are a mutuall beautifying one to the other so a faithfull reprover and one that submissively hearkeneth to his reproof are not only sutable and well met but are also mutually an honour each to the other or 4. that a wise reprover when he meets with one that is obedient to his reproofs for otherwise a reproof never doth good is an ornament to such a man as is an ear-ring of gold to a man or an ornament of fine gold or as is an ear-ring when it hath also some precious costly jewel hanging upon it The drift of the Proverb is to shew that it is no dishonour but rather an honour to a man to be faithfully reproved though a reproof may be painfull as is the boring of the ear to put in an ear-ring yet a wise reproof is the ears best ornament to wit when the ear is opened digged or bored as the word in the original signifieth in that place Psal 40.6 mine ears hast thou opened and that not only because it is a great honour to a man quietly to submit to a wise reproof but also especially because the grace that is wrought in a man and the manifold benefits that redound to him thereby are a most choice and lovely ornament to him and therefore every man should rather love then hate such a wise reprover Vers 13. As the cold of snow in the time of harvest c. That is As the cold of snow in harvest supposing it should then unexpectedly miraculously fall or As cold as sharp as that in snowy weather or that is caused by winds that come from Northern snowy countries or the hills and mountains where the snow lyeth all the year long doth exceedingly refresh men in the heat of summer especially those that labour at harvest-work or rather As when men have cooled their hot wines or any other drink by setting it in the snow as they doe in Spain and other hot countries where they reserve it from winter to summer or have it continually brought down to them from the tops of the mountains this must needs exceedingly revive and refresh them in their drought and heat so is a faithfull messenger to them that send him to wit both in regard of that hope and confidence they have in him which doth somewhat refresh and ease their hearts in the midst of all their cares and fears as at the very time when they do send him so also all the time he is away from them likewise especially in regard of the good account that he is sure to give at his return of the faithfull dispatch of their businesse which after such eager expectation such longing languishing desires must needs be a great refreshing to them most of all if by his diligent dispatch he returns before he was expected Vers 14. Who so boasteth himself of a false gift c. To wit by promising great things which he never performeth is like clouds and wind without rain because as such clouds winds put men in hope of rain but yield none so by the disappointment of mens hopes their grief is the greater so is it when a man promiseth great matters and faileth those that thereupon expected much from him But yet some conceive that this may be understood also of those that boast of gifts graces and endowments which indeed they have not However such men in regard of their aiery emptiness high-flown pride loftiness of carriage withall their lightness inconstancy may well be compared to bustling mutable winds high-flying clouds that never yield a drop of rain And it may well be also that it is with reference to this place the Apostle Iude vers 12. compares false teachers to clouds without water carried about with winds because such men though they usually make a great vaunting shew of high-flown notions and much that is in them above other men yet indeed they are mere vapours and empty nothings unstable and changing with every wind and all the glorious promises which they make to their disciples of pardon of sins peace and liberty are empty and deceitfull 2. Pet. 2.19 Vers 15. By long forbearing is a prince perswaded c. That is say some Expositors When a Prince doth for a while forbear powring forth his rage upon those with whom he is offended his anger will cool by degrees and then he may be easily perswaded to what is fitting And if we thus understand this clause then the next and a soft tongue breaketh the bone may be accordingly meant of a princes prevailing with a stiffe stubborn and tumultuous people by fair and gentle language But I rather understand the first clause of the forbearance of subjects or servants towards their prince to wit that if they can with patient silence bear what-ever the prince saith or doth to them forbearing to manifest the least discontent either by word or gesture yea a while forbearing to beg pardon this is the best way to pacify and perswade them And to the same purpose is the following clause that a soft tongue that is a soft answer as it is chap. 15.1 mild and lowly language breaketh the bone that is overcometh the stoutest the most stern and rigid men that otherwise would never bend nor yield and so appeaseth the greatest and hardest anger There may be herein an allusion to some precious oyle that will not only supple the flesh but also soak to the very bone and
for that anger is here also intended may be very probably gathered from the words of the following verse or if thou hast thought evil to wit by entertaining any unjust surmises or evil purposes against any body whatsoever lay thine hand upon thy mouth that is be silent see the Note Job 21.5 utter it not by word or deed or as some would have it think seriously of the evil done or intended for the hand upon the mouth is often the gesture of a man full of sad and serious thoughts and goe not about to defend it but give it over Much is said by many Expositours to shew how this is added in the close of Agurs speech with respect to that which went before as 1. Some hold that having in this chapter stirred men up to severall vertues in the close here he warns them that they should not hereupon be puffed up with pride at least that they should not obstinately persevere in any evil which out of pride they had fallen into and 2. some conceive that having in the three last verses taught men to be couragious and magnanimous and to maintain the dignity of their places he addeth here this caution that under pretence hereof they must not grow proud and turbulent at least if their spirits began to incline that way they must be very carefull to restrain themselves 3. some think it is added with reference to the last words in the foregoing verse and a king against whom there is no rising up that by way of advice that in case any had foolishly lifted up themselves â—hought any evil against a king they should doe well to make a stop proceed no farther in such a dangerous thing But I see not why we may not take this to be here added as a particular precept without any dependance upon that which wâ—nt before Vers 33. Surely the churning of milk bringeth forth butter and the wringing of the nose bringeth forth bloud so the forcing of wrath bringeth forth strife That is the urging of men to wrath that haply are of themselves of a calm and gentle spirit or the pressing of men to farther wrath that are of a cholerick nature and in a passion already by many reiterated provocations must needs cause great contentions Now this may be added as a reason why as was said in the foregoing verse men should beware of such foolish proud and angry carriage of themselves towards others or of farther enraging those that are angry already by any provoking language to wit because such provocations do usually produce bitter quarrels and those do usually end in great mischiefs CHAP. XXXI Vers 1. THe words of king Lemuel c. That is king Solomon Because there was no other king of Israel or Judah of this name and because in the Hebrew there is much affinity betwixt these two names Lemuel and Solomon this I conceive cannot be questioned The word Lemuel is by interpretation of God or to God or as some would have it God to him or God with him And therefore it is probable that this name was given him to signifie either that he belonged to God as his son or servant or that he was of God or by God ordained to be king of Israel or at least that his mother desired it should be so But now whether this name was given him by speciall direction from God the rather because Solomon was to be a type of Christ the Lords anointed the true Immanuel or whether Solomon speaking of himself here in a third person gives himself this name or whether it was his mother that gave him this name when she saw he was to succeed or had succeeded his father in the throne which some are the more inclined to think because it is his mother here that calleth him Lemuel it cannot be certainly determined However it is clear that they are called the words of king Lemuel because it was king Solomon that wrote them and left them upon record for that they were the words which Bathsheba his mother spake to him is evident by the following clause the prophecy that his mother taught him to wit either when she first discovered his naturall temper enclining to those sins which here she warns him to avoid or rather in his tender years when her love only made her fear lest he should dash upon these rocks or when haply by the extraordinary guidance of Gods spirit she foresaw his danger in these regards and so laboured by these holy instructions to antidote him against these sins for which cause it is as some think that these instructions are here called a prophecy But for that see the Note chap. 30.1 Before Solomon had told us chap. 4.3 4. how his father instructed him and here now he tells us how his mother also taught him And observable it is that though Bathsheba had sinned so hainously as she had done yet upon her repentance she was so far honoured of God as to be the mouth of his spirit for the uttering of part of the canonicall Scripture Vers 2. What my son and what the son of my womb and what the son of my vows That is for whose being birth for whose life well-doing every way for whose advancement to the crown praise-worthy carriage of thy self in that place of honour for whose eternall salvation I have offered up so many prayers and sacrifices and made so many vows and promises to God so that all these patheticall expressions were but to imply that he was her dearly-beloved son and consequently that what she now spake to him proceeded from her tender affection to him and that in these regards he was bound not to despise her counsell but rather to hearken the more affectionately to her As for that manner of speech which she here useth What my son and what the son of my womb c. it is an abrupt kind of speech importing abundance of affection even more then could be uttered and that especially by the frequent repetition of that word son Some conceive it is a form of speech tending to stirre up the party spoken to to mind seriously what is spoken as if she had only said Ah my dear son hearken diligently to me But rather some word is to be understood that is not expressed What my son c. as if she had said What thinkest thou my son or What affection dost thou bear towards me or rather What shall I say to thee or desire and require from thee what counsell or charge shall I give thee rather then this which I shall now say to thee Vers 3. Give not thy strength unto women c. That is the strength of thine estate body and mind see the Notes chap. 5.9 10. and 7.26 nor thy waies to that which destroyeth kings that is neither do thou imploy thy self in following that which doth commonly destroy not men of ordinary rank only but even princes and kings to wit the
judgement with every secret thing whether it be good or whether it be evill Vers 17. Therefore I hated life c. That is though I lived in peace and honour and in great abundance of all things that are desirable in this world yet I was weary of my life and looked upon it as having no lovelinesse nor desireablenesse in it and judged thus not in a way of murmuring out of some private discontent but judiciously Because the work that is wrought under the Sunne that is all that is done by men or that befalls men here in this world is grievous unto me that is full of griefe and disquiet and that especially because of this vanity that the wisest doe alwayes dye at last as well as the basest of men and naturally every man would rather not be then be alwayes miserable For all is vanity and vexation of spirit see the Note Chap. 1.14 Vers 18. Yea I hated all my labour which I had taken under the Sunne c. That is Here in this life or in these sublunary things As if he had said I began to be wholly out of love with those glorious and magnificent works which with so much labour I had made even those things which I had formerly loved given my self to delight in them I then began not to regard yea to repent that ever I had taken so much paines for them Because I should leave it unto the man that should be after me As if he should have said Not only for the reasons before mentioned but also because 1. I must at last part with them all and all the comfort I had taken in them and leave that to another about which I had taken so much paines Psal 49.10 17. and indeed naturally men are loathest to part with those things which are their own work and 2. I cannot know who that man is to whom I shall leave them see Psal 39.6 Because it might be objected that though there could be no solid comfort gotten in earthly things by the wisest of men in regard that the wise man must dye and part with all he hath as well as the fool yet there would be much content in this that he should have plenty to leave to his child after him this objection is covertly prevented in that Solomon intimates that no man can tell whether his estate shall be enjoyed by his child or no Some man after him shal enjoy it but who that man shal be no man can tell Vers 19. And who knoweth whether he shall be a wise man or a fool c. As if he had said Be it a stranger or be it a mans own Child that shall come to enjoy what he leaves behind him no man can tell but that he may be a fool that may not be able to judge of the wisdom of his works nor know how to use what falls into his hands but may profusely wast and squander all away or by neglect or some other way of folly bring all to nothing that is left him And some conceive that Solomon might speak this out of some jealousie that he began to have that thus it would be with his son Rehoboam who was indeed one and fourty years old when his Father died Yet saith he shall he have rule over all my labour wherein I have laboured and wherein I have shewed my self wise under the Sun That is All the estate I had gotten and the works that I had made with so much labour and wisdom He shal enjoy and dispose of it as he pleaseth and Lord it as he lists in scattering that estate which I had as it were made my self a servant to gather this is also vanity to wit that a man hath not power â—o leave his goods to those to whom he would desire to leave them by means whereof many times a wise man makes himself a drudge to a fool and a fool becomes matter of that which was gotten with much labour and wisdom and it may be soon brings it all to nothing Vers 20. Therefore I went about to cause my heart to despair of all the labour which I took under the Sun That is after many deliberations and several wayes taken to seek for content here in the things of this world I came about at last to this resolution to which I did set my self with all my power and with all possible diligence even that I would endeavour to cast off all hope of attaining happiness by any such wayes wherein I had hitherto laboured to attain it and so to give over that anxious toyl wherewith I had so long afflicted my self in seeking to make my self happy in those outward Comforts which are so uncertain and unsatisfactory Vers 21. For there is a man whose labour is in wisdom and in knowledge and in equity c. That is that hath taken pains to get an estate by wise and skilful and just courses though he managed his businesse with all possible providence and industry yet was he withal careful not to hazard his estate by getting any thing in any unjust wayes yet to a man that hath not laboured therein shall he leave it for his portion that is to one that never took the least pains in the getting of it an idle Drone that never knew what belonged to the managing of his businesse in any such prudent or conscionable way This also is vanity and a great evill that is a sore misery and vexation not to be avoided by any care or circumspection to wit that a man should thus toyl himself to purchase rest and idlenesse for another man or that one man by sitting still and doing nothing shall get as much and enjoy as much content as another by all his skil providence and lawful labours Vers 22. For what hath man of all his labour and of the vexation of his heart wherein he hath laboured under the Sun This may be referred to all that hath been here said in the foregoing verses as 1. That when a man is dead as dye every man must he hath then no profit at all of all his labour and vexing cares both for the getting and preserving his estate and 2. That a man hath no profit by such labour the benefit whereof goeth to others he shal leave behinde him But I rather take it more generally That no man can take true contentment in any thing he can get by his labours according to that Chap. 1.3 For which see the Note there Vers 23. For all his dayes are sorrowes c. That is ful of vanity of bitter sorrowes both in body and minde nothing in a manner but sorrow and his travell grief that is he meets with much discontent and vexation many wayes in all his labours Now this Solomon here alledgeth because if this be generally true of all mens labours it must needs be more eminently true of carnal and worldly covetous men that toyl themselves excessively to get wealth and are continually
that thou thy self hast cursed others That is reproached and spoken evil of others And therefore as thou wouldst have others to bear with thine infirmities so resolve thou to bear with the infirmities of others Vers 23. All this have I proved by wisdome c. Solomons drift in this and the following verse is from his own proof and experience first to assert the certainty of those precepts he had hitherto given for the remedying of those vanities as much as may be whereto men are subject here in this world and particularly of that which he had said concerning the singular protection which wisdom affords to men against their own corruptions the dangers ensuing thereupon and Secondly to set forth the difficulty of attaining this wisdom thereby to teach men not to be over ready to think upon some progresse they have made in their endeavours after wisdome and knowledge that they know as much as is to be known that because the more they know the more they will discover their want of knowledge and yet withall to content themselves with such a measure of knowledge as is attainable in this life and not to aspire after the knowledge of those things that are above their reach All this have I proved by wisdome that is by means of that wisdome which God was pleased in an extraordinary measure to confer upon me and wherein I laboured by all possible means dayly to grow and increase I did experimentally find the truth of all that which I have hitherto taught either concerning the vanity of all things here below or concerning the means prescribed whereby men may come to live with as much comfort and content as is attainable in the midst of so much vanity or particularly concerning the great advantage which true wisdom yields to men in this And yet withall he addes that after all his endeavours he came far short of that degree of wisdom which he sought to attain as is expressed in the following words I said I will be wise that is I fully determined with my self to use all means that I might atttain to perfection of wisdome and perswaded my self that by those endeavours of mine I should attain it but it was far from me that is I was still far from attaining that perfection of wisdome which I laboured for I found it still far above my reach and that because the more he searched into Gods works of creation and providence the more unsearchable depths he found therein the more knowledge he attained the clearer discovery he still made of his own wants herein and after the diligence he used in tracing all the severall wayes which men take for the attaining of true happinesse he found himself still far from attaining that wisdome thereby which he sought for Vers 24. That which is far off and exceeding deep who can find it out As if he had said As men cannot discern those things that are very far distant from them nor dive into those things that are exceeding deep so neither can they fully comprehend the works of God and the reason thereof and that because they are so exceeding mysterious and profound and so far beyond the reach of the eye of mans reason And therefore no marvel it is though wisdome be so hard to be attained Vers 25. I applyed mine heart to know c. In the Hebrew it is I and mine heart compassed to know and to search and to seek out wisdome But the meaning is this that though he found wisdome so hard to be attained yet this did not discourage him but rather made him more eager in the pursuite of it in so much that he did seriously and with all possible diligence turn himself every way and made curious search into every thing wherein any knowledge was to be gotten leaving no means unattempted whereby he might hope to attain the wisdome he sought for and the reason of things that is the nature and causes of things why things are thus and thus and why men did that which he observed they did that weighing diligently the true principles and causes of all things and comparing them with others he might be able to give a clear and distinct judgement concerning all things whatsoever and to know the wickednesse of folly even of foolishnesse and madnesse that is the exceeding wickednesse folly and madnesse that is in the wayes of ungodly men And observable it is that first he buckled himself to search out wisdome and then afterwards to discover the folly of wickednesse that so the first might be an Antidote against the second But see the Notes Chap. 1.13 17. Some conceive that Solomons drift in this verse is to shew that having found the reason of Gods works to be above his reach he addressed himself in the next place to observe the ordinary passages of mens lives But I rather conceive that Solomon intending in the following verses to set forth some other vanities observed by him besides those formerly mentioned in this book he premiseth by way of introduction thereunto that which he saith here concerning the diligent search that he had made after knowledge in the exact discovery both of good and evil Vers 26. And I find more bitter then death the woman whose heart is snares and nets c. That is the harlot or whorish woman whose heart is said to be snares and nets because her heart is continually intent upon the designe of intangling mens affections and is alwayes full of manifold cunning frauds and devices whereby to deceive insnare and destroy men and her hands as bands because by her wanton dalliances her cogging gifts and lascivious embraces she binds those to her whom she hath once insnared and holds them in bondage as her slaves triumphing and insulting over them at her pleasure Now this woman Solomon saith he had found more bitter then death because though she seemes in her words and outward carriage to be sweeter then honey and softer then oile yet indeed in regard of the miseries she brings upon men she is more bitter then death and it were better for a man to dye then to be intangled by her see the Notes Pro. 5.3 4. even in regard of the miseries she brings upon a man in this life the terrors of his conscience the ruining of his estate the scorn and reproach he endures the rotting and consuming of his body by noysome and filthy diseases he is in a worse condition then that of men that dye by an ordinary death But then besides whereas death doth only deprive men of this bodily and momentany life the harlot deprives men of life eternall and separates betwixt them and God whose favour is better then life Psal 63.3 Death in some wayes and cases may be an honour to men yea it may be so sanctified and sweetned as that it may be to men a most welcome and desirable mercy But a mans being overcome by a harlot can tend to nothing but misery shame and
then they receive the reward of their impiety Vers 4. For to him that is joyned to all the living there is hope c. That is As long as life lasts there is hope of his still enjoying his present comforts yea of improving his condition for the better both in regard of his spiritual and his outward estate at least some of the benefits of the living he is sure to enjoy for a living dog is better then a dead lion that is the basest and most contemptible person that is whilst he lives is in a better condition then he that hath been of greatest account when once he is laid in the dust to wit in regard of the things of this life and the actions and imployments thereof And thus Solomon sets forth the different estate of the living and the dead thereby to make way to that following exhortation vers 7. wherein again he perswades men to that fore-mentioned remedy of the vanities of this life namely to enjoy comfortably the benefits of this life whilst life lasts because when death comes that will deprive us of them all Vers 5. For the living know that they shall die c Here a reason is given to prove what is said in the foregoing verse that the living are in a better estate then the dead namely in regard of the enjoyment of the things of this life And some Expositors do understand the words as if he had said It is true the living know they must die and that may somewhat afflict them but yet as long as they live they may enjoy the good things of this life which the dead can in no wise do because they know nothing of the things of this world But I rather think that these words for the living know that they shall die are onely to imply the benefits of this present life they know they shall die this is a truth unquestionably certain yea they find and feel it experimentally in the decayes of their bodies and the uncertainty of their health and consequently they may stir up themselves hereby to provide that they may both live comfortly and die happily the knowledge of this is an advantage to make them take off their affections from the perishing things of this world to prepare themselves for death and by faith and repentance to make sure of life eternal and withall which I conceive is here chiefely intended to set themselves comfortably and thankfully to enjoy present mercies which when death once comes they can no longer hope to enjoy And therefore he addes but the dead know not any thing which must not be understood absolutely as if the souls departed had no knowledge but as with respect to those things whereof Solomon is in this place speaking that the dead know not any thing to wit of what is done here in the Land of the living see the Note Job 14.21 Or they have no sense or experimentall knowledge nor are capable of taking any delight in the knowledge or enjoyment of the things of this life neither have they any more a reward that is they can no more have any benefit or content by the enjoyment of the things here below which is the onely reward of mens labours in this life Solomon doth not deny that men will be rewarded after this life according to their works for this he had before asserted see the Notes Chap. 3.17 and 8.12 13. And it is likewise true that the dead can no more do any thing whereby they should expect a reward hereafter But that which is meant here is that being dead they can no longer advantage themselves any way by the things of this life for which they have laboured for the memory of them is forgotten to wit in regard of the things of this life or of any thing they have done here no man thinks of doing them any good c. See the Notes Chap. 2.16 Psal 9.5 31.12 88.7 13. Vers 6. Also their love and their hatred and their envy is now perished c. That is say some Expositors there is no more remembrance of their love and hatred and envy when they are once dead which indeed agreeth well with the last clause of the foregoing verse the memory of them is forgotten But I rather conceive the meaning to be that being dead there is no person or thing which they love or hate or envy any longer And to this some adde also that on the other side no body neither doth any longer love or hate or envy them Questionless Solomon speakes not of the love hatred or envy that may be in souls departed but with respect to the things of this life and to mens affections here to wit that when men are dead they mind no more the riches honours and pleasures of this world nor can any longer enjoy any thing that is here below which is more fully expressed in the following words neither have they any more a portion for ever in any thing that is done under the Sun and therefore if we expect any comfort in the things of this world we must make use of them whilst this life lasts Vers 7. Go thy way c. Some Expositors conceive that this which is said here and in the three following verses cannot be well understood otherwise then as spoken in the person of sensual brutish Epicures But such kind of men are not wont to expresse themselves in such religious tearms as are here used vers 9. where this life is again and again tearmed vanity and the lengthening out of mens dayes is said to be the gift of God and men are advised to be constant in loving and delighting in their own wives without ever looking after strange women And therefore this and that which followeth is rather to be taken still as the holy advice of the spirit of God by the pen of Solomon Go thy way as if he should have said laying aside all vain endeavours to search into Gods secrets and all vexatious disquiet of mind about the hidden works of Gods providence as why he many times afflicts the righteous and prospers the wicked betake thy self diligently and speedily to do what I now say to thee eat thy bread with joy and drink thy wine with a merry heart that is casting thy care upon God enjoy the fruit of thy labour and live comfortably upon that which thou hast see the Notes Chap. 2 24. 3.12 13. 8.15 By those words thy bread and thy wine there is an intimation given that men must be carefull that they live onely upon that which is justly their own and that their enjoyments must be according to what is necessary and convenient and neither above nor beneath their estate and condition For God now accepteth thy works that is when thou doest thus enjoy what thou hast gotten by thy honest labour and is truely thine own in a moderate and decent manner without any anxious and distrustfull fears God is well-pleased that