see the Note Numb 11.1 Vers 23. Though he had commanded the clouds from above and opened the gates of heaven To wit to give them manna in great plenty as out of his store-houses And therefore having formerly done this for them they had no cause to murmure for flesh Vers 24. And had rained down manna upon them This expression is used to imply in what plenty the manna was given and because it fell together with the dew Vers 25. Man did eat angels food So their manna was called either 1. because it was provided and sent by the ministry of angels or 2. because it seemed to come down from heaven the dwelling-place of the angels or 3. to set forth the excellency of this bread that it was meat as one would say fit for angels if angels needed meat And so indeed the exceeding glory of Stephens countenance is set forth by this that they saw his face as if it had been the face of an angel Act. 6.15 and Paul calls an excellent tongue the tongue of angels 1 Cor. 13.1 See also the Note Numb 16.35 Vers 26. He caused an east-wind to blow c. See the Note Numb 11.31 Vers 28. And he let it fall in the midst of their camp c. That is the flesh mentioned in the foregoing verse to wit the quails which being fat and heavy fowls and having their wings moistened with the South-east wind fell upon the earth and so were gathered by the Israelites See the Notes Numb 11.31 Vers 30. They were not estranged from their lust c. That is Having the quails continued to them they still glutted themselves therewith though they had already eaten greedily on them and then the wrath of God fell upon them See the Note Numb 11.33 Vers 31. The wrath of God came upon them and slew the fattest of them c. See the Notes Job 15.27 and Psal 22.29 and Numb 11.33 Vers 32. For all this they sinned still c. To wit when they refused to enter the land of Canaan and believed not for his wondrous works that is sincerely and constantly though now and then for the present they seemed to be strongly convinced by the mighty works of God Exod. 14.31 Vers 33. Therefore their daies did he consume in vanity c. That is say some they were presently consumed as some vain thing that is gone on a sudden But I rather think it is meant of that sentence which God pronounced against them that they should all perish in the wildernesse that they spent their whole life in fruitlesse labours wandring up and down and being still travelling towards Canaan but all in vain in regard they never came to that land in hope whereof they were brought out of Egypt And their years in trouble to wit they lay still under Gods displeasure and were still afflicted with many and divers troubles all the time of their being in the wildernesse Vers 34. And they returned and inquired early after God That is They presently seemed to repent and turn to God Vers 38. But he being full of compassion forgave their iniquity In regard of those that did but feignedly repent there can be no more intended hereby but that the Lord did upon their seeming repentance withdraw his plagues and judgements yet withall we may be sure that God was truly reconciled to those amongst them that did truly repent and did indeed fully acquit them of all their transgressions Vers 39. For he remembred that they were but flesh c. That is 1. corrupt naturally prone to sin and 2. weak and frail unable to bear the full wrath of the Lord if it should be poured upon them yea such as were subject to many calamities and sure ere long to die of themselves and therefore a fitter object of pity then of continuall displeasure And that this last is indeed chiefly intended is the more probable because of the following clause where he adds also that they were a wind that passeth away cometh not again that is such as would be soon irrecoverably gone Vers 41. Yea they turned back c. That is After some shews of repentance when the hand of God was upon them they soon turned back to their former evil waies and tempted God see the Notes Exod. 17.2 Deut. 6.16 and limited the holy one of Israel to wit by prescribing God what he must doe or else they would not believe in him or by conceiving of God after the manner of men that this he could doe this he could not doe so robbing him of the glory of his omnipotency Vers 45. He sent divers sorts of flies among them which devoured them c. To wit by their extreme annoyance and the mischief they many waies did them see the Notes Exod. 8 21 and frogs which destroyed them to wit in that they were also severall waies very mischievous to them and when they lay dead in heaps both air earth and water were infected and corrupted therewith Vers 47. He destroyed their vines with hail and their sycamore trees with frost Or with great hail-stones The meaning is that the hail did not only beat off the leaves and fruit of their vines other trees or otherwise marre them but that it did even kill the very roots of the trees that they never grew more see the Note Exod. 9.23 Ver. 49. He cast upon them the fierceness of his anger wrath indignation trouble c. That is many supernaturall dreadfull plagues that came thick upon thē were clear evidences of Gods indignation against them that by sending evil angels among them that is Angels by whose ministry these plagues were inflicted on them therefore there is no necessity that this should be meant of devils the good angels may be called evil with respect to the sore evils they inflicted then upon the Egyptians I know that some Expositours hold that the Egyptian plagues were inflicted by devils they ground their opinion wholly upon this passage of the Psalmist But because as St. Augustine argues well the devils sided with the Egyptian sorcerers against Moses Aaron in working their magick miracles it is no way probable that they were imploied on the other side too in plaguing the Egyptians And therefore either it was by the ministry of the holy angels that all these evils were brought upon Egypt or else we must say that it is the judgements themselves or the inferiour creatures by whom these judgements were inflicted that are here called figuratively because they were sent of God evil angels Vers 50. He made a way to his anger c. To wit 1. by giving way to bring greater judgements upon them then hitherto he had done even to the taking away of the life both of man beast from which hitherto his compassion had restrained him providing that nothing should hinder the just execution of his wrath herein thus I conceive the following words do explain this
all mankind every mothers child none excepted according to that Matth. 11.11 Among them that are born of women there hath not risen a greater then Iohn the Baptist and 2. To note what the cause is why man is of such a fading weak and miserable condition to wit because he hath his originall from such a poor weak frail creature as woman is Though man was weakned by sin as well as woman yet because a greater degree of weaknesse was inflicted upon woman as a punishment of sin in regard whereof the Apostle Peter calls the woman the weaker vessel 1 Pet. 3.7 therefore mans being born of a woman is made the chief ground of mans frailty having his descent from one who being defiled with sin lyeth under the curse of bearing so many weaknesses and sorrows no marvell though he be born a poor weak helplesse creature few of daies and full of trouble Now this which Iob here saith of the frailty and misery of man he speaks it as in reference to himself thereby still to imply that he was fitter to be an object of pity and compassion then of such fury and indignation as God had shown against him Vers 3. And doest thou open thine eyes upon such an one c. Though these words may be taken in a generall sense to wit that it was much that God should vouchsafe to look towards such a poor base wretch as man is either by way of favour to watch over him for his preservation and to provide for him or in any other respect and therefore some understand it thus that he acknowledged it a singular favour that so miserable a wretch as he was should be admitted to stand and plead his cause before him to which also they apply the following clause and bringest me into judgement with thee yet considering both what went before and what follows after it is more likely that Iob speaks here of Gods opening his eyes upon him to search into his sins and to see how he might punish him for his transgressions for as men are said to wink at a man when they will not take notice of what he hath done amisse that they might punish him for it so they may be said to open their eyes upon a man when they set themselves strictly to enquire into their offences and to bring them into judgement and accordingly the meaning of these words seems to be this that it was strange that God should think such a poor despicable creature as man is worthy his anger or that he should so farre mind him as to take vengeance on him for his sins Vers 4. Who can bring a clean thing out of an unclean not one That is there is not one born of sinfull parents after the manner of men but he must needs be sinfull as they are or not one who can any way procure that he that is born of parents polluted with originall sin should not himself be polluted and unclean yea and it may referre to mens actions too that a man unclean by nature cannot bring forth any clean thing that is any clean action what sinfull man doth must needs be sinfull Now this Iob adds 1. To abase himself and to make his heart stoop under the severity of Gods proceedings with him since being so unclean it was no wonder though the most holy God should lay his hand so heavy upon him and 2. To intimate that though God might most justly condemne such a filthy wretch as he was if he should examine him according to the rigour of his righteous judgement and by this implyed confession of his spirituall uncleannesse he did covertly condemne his friends who charged him with saying that he was perfectly righteous and pure from sin yet considering this was the inevitable condition of all men who must needs be sinfull because they came out of the loins of sinfull parents therefore he hoped and desired that God would take compassion of him and not deal in such extremity with him Vers 5. Seeing his daies are determined c. This plea of Iobs is much like that of the Psalmist Psal 89.46 47. Shall thy wrath burn like fire Remember how short my time is c. to wit that since God had appointed that man should die as the just reward of his sins and had determined the set time of his death which could not be farre off he would therefore let that suffice and not make that little time he had to live so extremely irksome with insupportable miseries which is that he desires in the following verse Vers 6. Turn from him that he may rest c. An expression much like that chap. 7.19 How long wilt thou not depart from him as if he had said Mark not so strictly what he is or what he hath done meddle not with him but let him be quiet take off thine heavy hand and let him spend his daies peaceably without molestation till he shall accomplish as an hireling his daies that is till he hath finished the time appointed him for his living here to serve thee in his generation which being as the daies of an hireling full of hard travell and sorrow his coming to the period thereof must needs be welcome and acceptable to him See the Note chap. 7.2 Vers 7. For there is hope of a tree if it be cut down c. The plea he useth here is this If it were possible for a man after death to live again here in this world as a tree cut down will sprout up again the hope that his life then might be more comfortable would enable him the more patiently to bear his present sufferings But alas there is no hope of this A tree indeed though it be felled down to the ground yet may sprout out with fresh tender branches again Vers 8. Though the root thereof wax old in the earth and the stock thereof die in the ground That is though the root through age be in a manner withered and shrunk and no sign of life appear in the stock Vers 9. Yet through the sent of water it will bud and spring forth boughs like a plant That is like a young tree newly planted As for that expression through the sent of water it will bud either thereby he intended to shew by what means the roots of such a tree may be as it were revived again to wit that if it be watered it will bud forth a-fresh or else it is used to shew how little a thing will cause it to sprout out again to wit that if any moisture comes but near it if it doe as it were but smell the waters it will suck in moisture and sap and grow up with new tender branches Vers 10. But man dieth and wasteth away yea man giveth up the ghost and where is he As if he should have said there 's no hope of his living again here in this world concerning which see the Note chap. 7.9 Indeed in the severall tearms that are here
God should come for his being settled in the throne he would then govern them as became a good king with all justice and equity Vers 3. The earth and all the inhabitants thereof are dissolved I bear up the pillars of it c. According to the different exposition of the former verse this also may be understood either 1. as spoken by God to his people All things indeed are in a manner ruined and broken to pieces but were the whole frame of the world dissolved and melted or put quite out of frame I by mine almighty power am able to repair it and support it again And herein there seems to be an allusion to the Lords bearing up the earth in the place wherein he hath settled it from the first creation to wit that as now God bears up the earth hanging in the midst of the air and standing as it were in the midst of the seas as firmly as it it were born up by pillars doth not suffer it to molder away though the very waters that passe continually through it one would think in reason should be enough to dissolve it so if the whole world were shattered in sunder God were able to renew it again and bear it up and accordingly though his people were in never so broken a condition God was able to set all right again Or 2. as spoken by David The earth and all the inhabitants thereof are dissolved as if he had said By the ill government of Saul by reason of judgements that God hath brought upon the land and by the civill wars that have been of late amongst us the whole kingdome and commonwealth of Israel is in a manner cracked in pieces and in danger to be utterly ruined I bear up the pillars of it that is I endeavour to support this poor land and people in this their tottering estate to wit by settling good magistrates amongst them by maintaining religion justice which are the great supporters of every state and by supporting the righteous for whose sake and by whose means not only kingdomes and commonwealths but even the world it self is continued And then again if we take the words as spoken by David in the person of Christ the drift of them then is that though by sin the whole world was ruined yet by Christ all things were repaired and recovered and set in good order again Vers 4. I said unto the fools Deal not foolishly c. Almost all Expositours â—gree that these are the words of the Psalmist importing either that upon consideration of that which is said of God in the foregoing verses concerning his judging the wicked and defending his righteous servants he had alwaies said within himself as deriding the pride of such ungodly wretches that they were but fools to fight against God as they did and haply had expresly said thus to them as disswading them from this folly or else if we take David to be the penner of the Psalm that as he promised to judge uprightly for the time to come being once settled in the throne so he had alwaies already endeavoured to suppresse the insolencies of foolish men against God and against his righteous servants and had declared how foolish a thing it would prove to oppose the government which God had settled in him and to the wicked lift not up the horn that is carry not your selves proudly and insolently in the confidence of your great power persecuting and oppressing Gods people Vers 5. Speak not with a stiffe neck That is Talk not so proudly and loftily and peremptorily as you do as if you would wrestle and fight against God and as men do that can by no means be brought to yield and to give over any resolution they have taken up He alludes either to stubborn cattel that will not stoop to or draw in the yoke or to the garb of proud persons whose necks will even swell with anger and wrath and who are wont to goe with stiffe erected necks Vers 6. For promotion cometh neither from the East c. As if he had said This is a commodity that is to be procured from no countrey in the world But however the meaning is that whereas for the helping and advancing of themselves men are wont to look this way and that way to their severall allies and friends and the neighbouring nations round about them all this is to no purpose and that because it is God alone that raiseth up and casts down whom he pleaseth and there is none in the whole world that doth it but he And the drift of these words may be to imply either 1. that seeing therefore it was God that advanced him to the throne it would be madnesse in his enemies to resist him or 2. that if God did set himself once to ruine the wicked no power on earth could support them or 3. that since all promotion comes from God great ones ought not to use it to serve their lusts but for Gods glory and his Churches good Vers 8. For in the hand of the Lord there is a cup c. Many Expositours hold that this is added by way of answering an objection that might be made against that which is before said concerning the righteousnesse of the Lord in judging wicked men for if it be so might some say how comes it then to passe that usually the righteous are so sorely afflicted to which in this verse it is answered that though outward calamities here befall both good and bad yet the wrath that is reserved for the portion of the wicked is far more terrible then that which the righteous suffer for in the hand of the Lord there is a cup c. that is God hath judgements alwaies ready at hand which he distributes as he pleaseth amongst the children of men see the Notes Psal 11.6 and 60.3 and Job 21.20 and the wine is red and so strong and heady The ground of this expression is because the wine of Judea was for the most part red and is therefore called Deut. 32.14 the pure bloud of the grape and the redder their wines were of the greater strength and the more violent operation they were But however the meaning is that the judgements which God hath in a readinesse are sore and heavy and such as will soon destroy men And the same is also implyed in the following words it is full of mixture for though some take those words to be no other in sense then as if he had said the cup is full of wine made ready to drink to wit by mingling it with water according to that Prov. 9.5 Come eat of my bread and drink of the wine which I have mingled and indeed in reference to that custome of allaying their wine with water pure wrath is elsewhere tearmed wine without mixture Revel 14.10 yet here because it is joyned with the rednesse of the wine I rather conceive the meaning to be that the wine in the Lords cup
his enemies which might be the occasion of composing this Psalm and likewise chiefly of the marvellous things which were done in and by Christ in the work of our redemption as his Incarnation that new thing the Lord created in the earth Jer. 31.22 and his miracles but especially his victory over Satan sin death and hell whereof Davids were types His right hand and his holy arme hath gotten him the victory that is merely by his own immediate almighty power in the Lord Christ he hath prevailed over his and his Churches enemies whose cause indeed is his own And most probable it is that this word holy his holy arme hath gotten him the victory is purposely added because it was by reason of his holinesse that he prevailed over these his enemies according to that Joh. 14.30 the prince of this world cometh and hath nothing in me see also Heb. 7.26 27. Vers 2. The lord hath made known his salvation c. According to the exposition of the foregoing verse this also may be meant of some glorious deliverance which God had given his people the fame whereof was spread amongst the nations a far off but chiefly it is meant of the Lords making known the way of eternall life and salvation by the preaching of the Gospel amongst the heathen to which purpose also is the following clause his righteousnesse hath he openly shewed in the sight of the heathen see the Note Psal 22.31 Vers 4. Make a joyfull noise unto the Lord all the earth c. See the Note Psal 66.1 Vers 7. Let the sea roar c. See the Notes Psal 96.11 and 1 Chron. 16.31 PSALM XCIX Vers 1. THe Lord reigneth c. See the Note Psal 93.1 as likewise Psal 97.1 where the same expression is used concerning Christ as some also conceive it is here let the people tremble that is all that are enemies to Gods people he sitteth between the Cherubims that is he is as their king present amongst his people let the earth be moved that is let all the inhabitants of the earth quake for fear see the Note Psal 60.2 Vers 2. The Lord is great in Zion c. See the Note Psal 48.1 and he is high above all people see the Note Psal 97.9 Vers 3. Let them praise thy great and terrible name for it is holy That is Let thy subjects praise thee O king even when their enemies rage most against them as knowing that thou wilt approve thy self a great God terrible to thine and their enemies and holy in making good all thy promises unto thy people Yet some take this as spoken of all people mentioned in the foregoing verse and as expressing the Psalmists desire that all nations might come in and submit to this king and so might extoll his great and glorious name Vers 4. The kings strength also loveth judgement c. Some Expositours conceive that this is prefixt as a generall sentence and is as if he had said The strength of a king consists in executing justice and that then in the next words this is applyed to God thou dost establish equity But generally these first words are understood as spoken of God the king of his Church only they may be understood three severall waies as 1. that the Lord in undertaking to be the strength of his people doth also love to have his people walk in all righteousnesse and judgement before him and that he undertakes to be their strong defence only upon that condition that they shall be righteous and just in all their waies and then the following clause must be understood accordingly thou dost establish equity to wit in thy law wherein thou hast settled an equall form of government amongst thy people and hast strictly enjoyned them to observe equity judgement in all their dealings 2. that though the Lord be of unresistable strength yet he withall loveth justice judgement and doth not abuse his power to oppression as other kings do nor will doe whatever he can doe but only what is just to be done or 3. that God loves to imploy his strength in executing justice and judgement both by defending his people and by cutting off those that rebell against him and that are enemies to him and to his people which may be also intended in the next words thou dost establish equity that is thou doest all things equally and justly thou hast determined that all things shall be managed in the government of thy Church with most exact equity and judgement And this last I take to be the best exposition both because it best agrees with the generall scope of the Psalm which is to encourage Gods people by putting them in mind that the Lord is their king and protectour and especially because this is so clearly here expressed in the last clause thou executest judgement and righteousnesse in Iacob Vers 5. Worship at his footstool c. That is by bowing down to the very ground for there may be an allusion in these words to the custome of mens presenting themselves before kings which they were wont to doe with bowing their faces down to their very footstools or Worship in or towards his temple or with your faces bowed down to the very pavement of the temple or Worship towards the Ark which is often in Scripture called Gods footstool for which see the Note 1 Chron. 28.2 for we must not think that they were enjoyned to worship the Ark but only to worship God with their faces toward the Ark. And therefore if we read the following clause not as it is in our Translation for he is holy but as it is in the margin of our Bibles for it is holy we must know that the holinesse of the altar is only alledged to shew why they should resort thither to worship God to wit because that was the sacred sign of Gods presence amongst them Vers 6. Moses and Aaron among his priests c. The meaning of this I conceive is the same with that which follows and Samuel among them that call upon his name to wit that these were chief amongst those that were appointed of God to be mediatours as it were and intercessours for the people and that did accordingly upon all occasions solemnly call upon God in their name and on their behalf and found therein great acceptance with God For though other reasons may be given why Moses is here numbred amongst the Priests as 1. because he did once execute the Priests office for which see the Note Exod. 29.11 or 2. because Moses was of the tribe of Levi as Samuel also was and the office of the Levites was to attend upon the sacrifices yet the true reason why he is here mentioned among the Priests is because he together with Aaron and Samuel as mediatours between God and the people blessed the people in Gods name and by their prayers did appease Gods displeasure when he was offended with them and so did as it were uphold and preserve
To wit because they are usually skilfull in husbandry laborious and are wont to till their ground themselves and so having also but a little tillage it is the better done and by that means through Gods blessing it yields them the better crop which accordingly they make use of for the food of themselves and their families And thus the drift of this clause is to shew that even the poorest sort of people if they be diligent may have enough to live on see the Note above vers 11. But there is that is destroyed for want of judgement that is there are some that have fair estates and yet perish in a manner because they have not food to eat as is implyed in the opposite clause to wit either because they want judgement to till their ground the prophet calls it the husbandmans discretion Isa 28.26 His God doth instruct him to discretion and so they commit the tilling of their ground to lazy negligent unfaithfull servants or because they want judgement to husband and manage what they have in a right manner and so many times all is lost by their folly and wickednesse See the Note Psal 112.5 Vers 25. The righteous eateth to the satisfying of his soul c. To wit in that 1. through Gods blessing upon his labours he shall alwaies have a sufficiency whereon to live 2. he is still contented with what estate God is pleased to afford him and 3. he will comfortably live upon that he hath and not pinch his own belly but the belly of the wicked shall want which may imply 〈◊〉 that such men because of their wickednesse unjust gains shall not have so much as bread to eat 2. that they are alwaies insatiably greedy to get yet can scarce allow themselves necessary food and 3. that when they do eat through Gods curse upon them their food doth neither satisfie their appetites nor nourish their bodies Hos 4.10 Hag. 1.6 CHAP. XIV Vers 1. A Wise woman buildeth her house c. Though this might be understood literally of her provident care to repair her dwelling-house betimes so soon as any where she espies any decaies in it and so the like may be said on the contrary of the foolish woman in the opposite clause yet I rather conceive that both clauses must be taken figuratively A wise woman buildeth her house that is she upholds enlargeth her family and estate to wit by her prudent education government of her children and family by her diligence good huswifery but especially by her piety which procureth Gods blessing both on her and hers see the Notes Exod. 2.21 2 Sam. 7.11 and Psal 127.1 but the foolish plucketh it down with her hands as if he had said with both hands earnestly as it is Mich. 7.3 that is she undoeth all to wit by her pride idlenesse and ill huswifery by her riotousnesse and by neglecting her family and houshold affairs and in generall by drawing the curse of God upon her and hers by her wickednesse Vers 3. In the mouth of the foolish is a rod of pride c. To wit 1. because foolish men out of the pride of their hearts are wont with their insolent scornful and opprobrious language to smite in a manner all they come near laying about them like mad men yea sometimes by their presumptuous speeches to strike at God himself according to that Psal 73.9 they set their mouth against the heavens c for as the almighty word of Christs command whereby he executes judgements upon wicked men is called the rod of his mouth Isa 11.4 because thereby the men of the earth are smitten to their utter ruine so the slanderous and insolent language of foolish men is here called a rod in their mouths as elsewhere it is called the scourge of the tongue Job 5.2 because much pain mischief redounds to men that are smitten thereby And 2. because such foolish men are usually beaten as it were with this rod of their own mouths in that they provoke God thereby to punish them in that those men that are smitten by them are many times thereby provoked to fall foul upon them and so they doe as it were put a rod or staffe into other mens hands for the beating of themselves Yea and observable it is which one of our best Expositours hath noted in this place to wit that this phrase In the mouth of the foolish is a rod of pride may seem also to imply 1. the sodain punishment of such men in that the proud presumptuous words they utter do presently become a rod for the punishing of themselves and 2. the reproachfulnesse of their punishment in that notwithstanding the pride and loftinesse of their spirits they are threatned not with a sword but with a rod or a staffe even as amongst men the baser sort are usually threatned with being caned or cudgelled whence it was that Goliahs spirit did so swell with disdain against David 1 Sam. 17.43 Am I a dog saith he that thou comest to me with slaves As for the following clause but the lips of the wise shall preserve them the meaning must needs be either that such men are preserved from the hurt of slanderous and reproachfull speeches by their discreet answers defences or that by avoiding such proud presumptuous speeches they are secured both from the wrath of God and from provoking others to smite them and on the contrary by their humble and gentle and courteous language do procure the favour of those amongst whom they live But see the Note also chap. 12.6 Vers 5. A faithfull witnesse will not lie c. To wit in his private speeches at other times but a false witnesse will utter lies that is he that hath falsified his faith in a cause of publick judgement will make no conscience of lying in his private discourse see the Note chap. 12.17 and therefore he that would be accounted a faithfull witnesse must alwaies make conscience of lying because otherwise he will not be believed when he speaks truth Or A faithfull witnesse having witnessed the truth he will stand to it whereas a false witnesse will easily be brought to unsay what he hath testified But I rather conceive the plain meaning of the Proverb to be this A faithfull witnesse will not lie that is He that is indeed out of conscience faithfull in bearing witnesse will not for fear or favour for any threatnings or rewards be drawn to lie as by concealing any part of the truth he should utter or dealing deceitfully any way in his testimony but a false witnesse will utter lies that is a false man called to bear witnesse will make no conscience at all of lying Vers 6. A scorner c. See the Notes chap. 1.22 Psal 1.1 seeketh wisdome that is that knowledge whereby men become wise unto salvation for even the worst of men may pretend in their way to be carefull for their souls some
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
he shall abound with blessings see the Note chap. 11.25 Vers 26. He that trusteth in his own heart is a fool c. That is He that relyeth upon his own corrupt wisdome and reason see the Note chap. 3.5 or upon his own strength and abilities any way and so despiseth the counsell of others yea never minds the counsell and direction of God in his word but doeth whatever seemeth good in his own eyes and confidently rusheth into any temptation and danger he is a proud presumptuous fool and shall surely fall into many errours and desperate inevitable miseries as is implyed from the following opposite clause but whoso walketh wisely that is warily and advisedly and according to the rule of Gods word and the counsell of wise men and that having no confidence in himself trusteth in God and in all things seeketh to God for a blessing he shall be delivered to wit out of all those dangers wherein otherwise he might have perished Vers 27. He that giveth unto the poor shall not lack but he that hideth his eyes shall have many a curse That is The poor people shall lade him with imprecations and God shall poure forth manifold plagues and miseries upon him Vers 28. When the wicked rise men hide themselves c. To wit by flying their countrey or concealing themselves in secret places that either to avoid the tyranny of such Rulers or else to decline those publick judgements which God is wont to bring upon people in such corrupt times see the Note above vers 12. Yet if we understand the first clause of the righteous only then the meaning may be that in such times there are but few righteous men to be found and that because all in a manner follow the example of their wicked rulers But when they perish the righteous encrease to wit not only because those that before lay hid do then appear again but also because many others are wonne into the waies of righteousnesse by their counsell and example yea also by observing the judgements that are fallen upon their wicked rulers and by the encouragement and good example they have from those good rulers that succeed in their room CHAP. XXIX Vers 2. WHen the righteous are in authority the people rejoyce c. It may be read also When the righteous are encreased but this is included in the other for where the righteous are in authority the number of the righteous amongst the people will then encrease see the Notes chap. 11.10 28.12 28. But where the wicked beareth rule the people mourn that is though it may be they dare not openly complain yet at least they secretly sigh and mourn to wit not only because such rulers are usually great oppressours but also because the people for want of good order are then fearlesly injurious one to another running into all kind of wickednesse do cast themselves headlong into the pit of destruction and because the Lord also doth usually then plague such a people with manifold judgements Vers 3. Whoso loveth wisdome rejoyceth his father c. See the Notes chap. 10.1 15.20 The love of wisdome is here opposed to the love of harlots as appears by the following clause but he that keepth company with harlots spendeth his substance See the Note chap. 5.9 Vers 4. The king by judgement stablisheth the land c. That is by administring justice equally to all he settleth both his kingdome and people in a safe and flourishing condition but he that receiveth gifts that is the king that taketh bribes whether it be for the putting of men into places of magistracy or for the perverting of justice by acquitting the guilty or condemning the innocent overthroweth it to wit 1. because by such hope of impunity men will be encouraged in their injurious dealings and in all kind of wickednesse which often proves the ruine of kingdomes 2. because the people do hereupon become mutinous and 3. because such injustice will however provoke God to destroy a people That which is translated he that receiveth gifts is in the Original a man of oblations and accordingly some understand this of sacrilegious Princes that seize upon those things which have been given to God And some Expositours conceive also that because Solomon saith not a king that receiveth gifts but he that receiveth gifts this is to imply either that such an one deserveth not the name of a king or that bribe-taking overthroweth kingdomes whether it be done by the king himself or by his subordinate officers Vers 5. A man that flattereth his neighbour spreadeth a net for his feet The meaning is either 1. that flatterers are so far from being friends that they are no better then deadly enemies in that they doe that to those they flatter which is all one in effect as if they lay in wait to take away their lives to wit because by flattering them in their vices for which they should reprove them they encourage them to run on in those waies of perdition by extolling them above measure they puff them up with damnable pride self-conceit or 2. that what-ever flatterers may pretend their aime is always thereby to beguile deceive those they flatter so to ensnare them bring them into some danger or to get them into their power to make a prey of them according to that of the prophet Mic. 7.2 they all lye in wait for bloud they hunt every man his brother with a net Vers 6. In the transgression of an evil man there is a snare c. That is though he may promise himself safety and content in his wicked way yet it will bring judgements terrours of conscience upon him see the Notes Deut. 7.16 Prov. 5.22 11.5 6. 12.13 Job 18.7 8 9. so he shall mourn howle which is implyed by the following opposite clause but the righteous doth sing rejoyce to wit because he is at peace with God is free both from such snares from the fear of them knoweth he hath just cause to rejoyce even in his afflictions But some do otherwise understand this Proverb as thus In the transgression of an evil man there is a snare that is he is insnared by the evil he intendeth or doeth to the righteous but the righteous doth sing rejoyce to wit both for his own deliverance Gods just judgement upon the wicked see the Notes chap. 11.10 Psal 58.10 Or thus In the transgression of an evil man there is a snare because he labours to draw others to partake with him in his wickednesse but the righteous is delivered from this snare and so rejoyceth Vers 7. The righteous considereth the cause of the poor c. That is If a man be righteous whether judge or private person though he will not respect the persons of the poor yet he will carefully search into the justice of their cause will accordingly help relieve them