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
of his sufficiency he shall be in streights c. Two severall waies this may be understood to wit 1. That in the fulnesse of his prosperity he shall be in as great streights as the poorest either because of terrours of conscience or because of his continuall fears of loosing what he hath gotten or because of the unquietnesse of his spirit in regard of his greedy covetous desires as not having yet what he would have Or 2. That when he hath gotten such abundance that with the rich man in the Gospel he begins now to say Soul thou hast goods laid up for many years take thine ease eat drink and be merry then on a sudden the wrath of God shall fall upon him and by means thereof he shall come into great streights and troubles for thereto agrees also the following clause every hand of the wicked shall be upon him that is every ungodly unconscionable man even those haply that were before his friends or servants shall oppresse and spoile him and so he shall be crushed as he before crushed others and as his hand was almost against every man so every mans hand shall be against him Vers 23. When he is about to fill his belly God shall cast the fury of his wrath upon him c. That is when he thinks to sit down in quiet and to satiate himself in the enjoying of what he hath gotten before he can do it God shall pour out his judgements upon him the sad effects of his fierce fury and indignation which is compared to a showre of rain in the following clause and he shall rain it upon him to wit 1. because the judgements should come upon him from heaven 2. because they should come upon him suddenly and with great violence as showres of rain usually do in the midst of a fair day 3. because they should seise upon him on every side in great abundance as when a man is all over wet with a showre of rain and 4. because they cannot be prevented or kept off no more then the rain can be stopped that it shall not fall from the clouds The expression is much like that Psal 11.6 Vpon the wicked he shall rain snares fire and brimstone and an horrible tempest As for the last clause wherein it is said these judgements of God should be poured upon him while he is eating that is added as an aggravation of the misery of the wicked man that these judgements should come upon him when he is or would be most free and fearlesse and pleasant even as it is said of the Israelites when they lusted for flesh and God gave them quails Psal 78.30 31. that while their meat was yet in their mouths the wrath of God came upon them And it may well be that Zophar had respect therein also to the death of Iobs children by the falling of the house upon them where they were eating together Vers 24. He shall flee from the iron weapon and the bow of steel shall strike him through That is God fighting against him as a man of war he shall be so pursued with his judgements that seeking to avoid one evil he shall fall into another or seeking to avoid a lesser evil he shall fall into a greater as when a man flees from the iron weapon the sword or the spear against which a man well armed may more probably defend himself and then an arrow from a bow of steel strikes him through the stroke thereof being unresistable and deadly Vers 25. It is drawn and cometh out of the body c. This is meant I conceive of the sword of Gods indignation or of the arrow shot out of the bow of steel mentioned in the foregoing verse and the words may be understood two severall waies first thus It is drawn that is it is drawn out of the sheath or out of the quiver and cometh out of the body that is being thrust or shot at the wicked man it pierceth him through and through and so cometh out of his body and so the drift of these words must be to shew that when God begins to avenge himself upon the wicked man he will be sure to strike home he will soon make an end of him or secondly thus It is drawn and cometh out of the body that is after the wicked man is stricken through with it being drawn it cometh forth out of his body to which purpose also is the following clause yea the glistering sword cometh out of his gall that is it pierceth through his very entrails and the meaning is that with terrible judgements for that is intended in the glistering of the sword God would irrecoverably destroy him Neither can it well be questioned but that in this expression Zophar did purposely aim at that complaint of Iobs concerning Gods dealing with him chap. 16.13 He cleaveth my reins asunder and doth not spare he poureth out my gall upon the ground As for the last words terrours are upon him thereby is meant that when God shall thus begin to contend with him partly by the affrightments of his own guilty conscience and partly by the severity of Gods proceeding against him as apprehending that he means to slay him or that he hath already given him his deaths wound he shall be even overwhelmed with terrours and fears Vers 26. All darknesse shall be hid in his secret places There may be severall expositions given of these words and all very probable as 1. That by his secret places is meant the places where he hides and stores up his wealth and so the meaning of these words should be this that all sort of calamities should be stored up together with his treasures as if he should have said The wicked man shall never enjoy his wealth because the wrath of God shall rest upon it 2. That by his secret places is meant his heart or soul and so the meaning of the words to be this that all kind of dismall fears and terrours and despairing thoughts shall fill his heart and possesse his soul and 3. That by his secret places is meant whatever places he should goe to or means he should use to hide or secure himself from danger and then the meaning of these words is this All darknesse shall be hid in his secret places that is whereever or by what means soever the wicked man shall seek to hide or secure himself the darknesse of all kind of terrours and fears shall still goe along with him yea the darknesse of all kind of grievous calamities shall even there seise upon him But this last I take to be far the best Exposition A fire not blown shall consume him That is say some Expositours a soft gentle fire to wit judgements that shall consume him secretly by degrees and as it were without any noise But rather by a fire not blown is meant a fire not of mans kindling and that needs not mans blowing because it will be sure to burn fiercely enough without
or woods which so soon as the fruits are fully ripe and gathered and the keeper gone are quickly broken down and burnt up by the poor or fall down of themselves and if it be meant of those that keep cattel their booths or tents seldome stand so long because they so often remove to seek for fresh pasture Vers 19. The rich man shall lye down but he shall not be gathered c. That is He shall die as others but he shall not be buried as others at least not with the solemnity of friends attending him to his grave For that by being gathered is meant buried we may see in many other places as where it is said of Aaron Numb 20.26 he shall be gathered and shall die there and of Josiah 2 Kings 22.20 I will gather thee unto thy fathers and thou shalt be gathered into thy grave and of the Jews Jer. 8.2 they shall not be gathered neither buried they shall be for dung upon the face of the earth And hereto agrees also the following clause he openeth his eyes and he is not for though because this is mentioned after his death and buriall therefore some Expositours understand it of the wicked mans soul after it is parted from his body to wit that he then sees with the eyes of his mind that he is cut off from the land of the living yet I think we may better take it as a farther amplification of that which was said already in the foregoing clause he openeth his eyes and he is not that is whilst he is looking about him and beholding with much joy the riches he hath stored up for many years in an instant he is gone or thus He openeth his eyes lying on his death-bed looking about for help ease or comfort but in stead thereof he perceives himself a dead man ready to be taken from all his comforts or thus Being yet in his former condition in the twinckling of an eye he is taken away Vers 20. Terrours take hold on him as waters c. That is when God brings his judgements upon him and especially when he sees death approaching the terrours of an evil conscience yea many and manifold affrightments besides shall suddenly unexpectedly and unresistably surprise and overwhelm him as when an unexpected floud of waters breaks forth upon men and overwhelms them We have had formerly expressions much like to this concerning which see the Notes chap. 18.11 and 20.25 and 22.11 And doubtlesse of this affrighting evil must the following clause be understood a tempest stealeth him away in the night that is the wrath of God or some grievous judgement from God comes upon him with unresistable violence when he least thinks of it as it were in the night and carrieth him away to wit out of the world or out of that pompous condition wherein he lived Vers 21. The East wind carrieth him away c. This is also meant as the foregoing clause of the wrath or Judgements of God which are compared to the East wind because that wind in those Eastern countries used to be most violent and is therefore called the wind of the Lord Hos 13.15 Vers 22. For God shall cast upon him and not spare he would fain flee out of his hand That is God in this tempest of his wrath shall showre down Judgements upon him as thick as hail-stones without shewing him any more pity then he hath formerly shewn to others so that though he would fain flee from his vengeance yet he shall not be able Vers 23. Men shall clap their hands at him and shall hisse him out of his place To wit by way of wonder derision and scorn but especially by way of rejoycing that the world is rid of such an oppressing miscreant and that the just judgements of God are at last executed upon him for in these regards men are said to hisse and clap their hands in other places of Scripture as Lam. 2.15 All that passe by clap their hands at thee they hisse and wagge their head at the daughter of Ierusalem saying Is this the city that men call the perfection of beauty c. and so also Ezek. 25.6 and 1 Kings 9.8 CHAP. XXVIII Vers 1. SVrely there is a vein for the silver and a place for the gold where they fine it To wit which men by the naturall wisedome which God hath given them do search and find out for their use though they lye deep in the earth many times under hills and mountains and being so far out of sight and so hard to be discerned where they are one would wonder how they should be discovered The greatest difficulty is to know what it is that Job aims at in those words of his set down in this chapter and what dependance they have with that which went before Some conceive that Jobs drift here is to shew that though worldly men do gather all variety of earthly treasures yet the godly have a treasure above all these which is true wisedome consisting in the knowledge and fear of God vers 28. Others hold that Job labours to make out this that if God disposeth of all things with great wisedome and there is nothing done to any of the creatures without just reason much lesse can we think that God would punish man causelesly Others again say that having set down in the foregoing chapter the miserable end of those foolish men that sought by wickednesse to make themselves great here now he shews the reason why such men did not seek after true wisedome to wit because they knew not where it was to be had namely with God and so set their hearts merely upon earthly things But that which I find both most commonly and most probably held by Expositours concerning the scope of this chapter and the connection thereof with that which went before is this that having in the foregoing chapter yielded that God doth often bring ruine upon wicked men here in this world in the conclusion in this chapter now he undertakes to shew that yet notwithstanding the wisedome of God in many other strange dispensations of his Providence is altogether unsearchable as namely when he doth sometimes on the other side prosper the wicked and afflict the righteous thereby to prove that his friends were altogether vain as he had said chap. 27.12 in judging so peremptorily that he was wicked because of his afflictions as if there could not be in these proceedings of God with him a secret depth of wisedome which they were not able to dive into Only for the farther illustration of the unsearchablenesse of Gods wisedome first he shews here in the beginning of the chapter what deep secrets of Nature man by his wisedome hath searched out instancing in the finding out the melting and fining the severall minerals that lye deep and hidden in the bowels of the earth and then afterwards adds vers 12. that though the most hidden secrets of nature are thus found out by the wisedome of
understood and in thy light we shall see light to wit though partly of that light of life wherewith all men are enlightened from God yet more especially 1. of the spirituall enlightening of Gods people here in this world In thy light that is by thine enlightening of us and by the light of thy countenance shining upon us we shall see light that is we shall enjoy all saving knowledge comfort and joy or by thy bringing of us truly to know thee we shall certainly enjoy true blisse and happinesse and 2. of their being partakers of the inheritance of the Saints in light and life eternall In thy light we shall see light that is in thee who art the true light and the fountain of light we shall see thee who art that light inaccessible thus some understand these words because whereas here we see God only in his works and word by faith and not by sight as through a glasse darkly in heaven we shall see him in himself face to face 1 Cor. 13.12 and that not by the help of any medium as we see the Sun mediately by the aire but immediately in and by himself or else in and by the light of thy glory filling and transforming us we shall be made capable of beholding thee who art the true light face to face and so shall enjoy thy presence in glory for evermore Vers 11. Let not the foot of pride c. Having in the foregoing verse prayed for the faithfull in generall O continue thy loving kindnesse unto them that know thee c. here as reckoning himself one of that number he adds Let not the foot of pride come against me that is let not proud men invade me or let them not be able to come at me or trample upon me and let not the hand of the wicked remove me that is let them not be able to beat me off from my confidence in thee and from that way of truth and holinesse wherein I have hitherto walked or let them not put me to flight or drive me from my country and the place of Gods worship See the Notes Psal 11.1 and 13.4 Vers 12. There are the workers of iniquity fallen c. To wit when in their pride they thought to invade me See the Note Psal 14.5 PSALM XXXVII The Title A Psalm of David And composed it was by him in his old age as is clear vers 25. I have been young and now am old It is another Alphabeticall Psalm concerning which see Note Psal 25.1 only there are here two verses allowed to a letter unlesse in four verses where there is but one verse to a letter as in the other before Vers 1. Fret not thy self because of evil doers c. That is as it is expressed vers 7. because they prosper in their waies vex not thy self for this either by murmuring against God or grudging against them Vers 2. For they shall soon be cut down like the grasse c. That is God shall suddenly destroy them as it were with one blow as the grasse is mown down with one stroke of the sythe Vers 3. Trust in the Lord and doe good c. As if he should have said Be not drawn by the prosperity of wicked men to doe as they doe but do you trust in God and doe that which is good in his sight so shalt thou dwell in the land c. that is thou shalt long dwell quietly and safely in the land which God hath given thee without danger of being cut off or cast out And this too was to the Israelites inhabiting the land of Canaan a pledge of life eternall Vers 4. Delight thy self also in the Lord. As if he had said Whilst wicked men delight themselves in their wicked waies and outward prosperity do thou delight thy self in God living by faith in him as the fountain of all good See the Note also Job 22.26 Vers 5. Commit thy way unto the Lord. That is By faith and prayer cast all thy affairs and all the passages of thy life upon the Providence of God resigning all to his will and waiting patiently for what he will doe Vers 6. And he shall bring forth thy righteousnesse as the light and thy judgement as the noon-day That is Though thy righteousnesse may be obscured for a time by the calumnies and false accusations of wicked men or by the heavy afflictions thou maist undergoe wherein God may seem to deal with thee as if thou wert a wicked man yet as certainly as the morning-light doth at last break forth and dispell the darknesse of the night and so shines by degrees brighter and brighter unto the perfect day so certainly shall the Lord cause thy righteousnesse manifestly to appear either by discovering some way or other the falsnesse of their slaunders and convincing men inwardly of it or by the rich blessings wherewith God shall lade thee thereby testifying his love to thee and the high esteem that he hath of thee so that hereby and withall by his punishing the wicked that have flourished for a time thy righteousnesse shall appear as clearly as the morning-light yea by degrees it shall become as manifest as the Sun at noon-day And as confidently therefore maiest thou expect that thus it shall be with thee as men in the night do expect the breaking forth of the day if not here yet at least in the life that is to come for then shall the righteous shine forth as the Sun in the kingdome of their Father Matth. 13.43 Your life is hid with Christ in God saith the Apostle Col. 3.3 4. When Christ who is our life shall appear then shall ye also appear with him in glory As for the word judgement see the Note Job 27.2 Vers 7. Rest in the Lord c. Or as it is Psal 4.4 Be still patiently and quietly waiting upon God Vers 8. Fret not thy self in any wise to doe evil That is In any wise be sure that you fret not so as thereby to be drawn to take those courses that the wicked take hoping by that means to be in the same prosperous condition with them or so as thereby to be overborn in your fretting to sin against God as by murmuring against his providence or being any way injurious to them c. Vers 9. Those that wait upon the Lord c. That is that in their afflictions and troubles do depend upon God for help they shall inherit the earth for 1. the faithfull only are by right of adoption through Christ the lawfull heirs of all things 2. they only enjoy what they have by reason of that right with true comfort and peace 3. they are sure in time to be provided for with whatsoever is good for them and 4. though the wicked seek to destroy them from the face of the earth yet they shall not be able to doe it and that this last is chiefly intended we may see by that which follows in the next verse Vers 10. Thou
this may be included yet I do not think that the words are to be limited hereto Vers 18. When thou sawest a thief then thou consentedst with him c. To wit by joyning with him therein or at least by approving the evil of his waies and hast been partaker with adulterers to wit by living in the same uncleannesse with them or at least by conversing familiarly with such lewd persons Some learned Expositours do I know understand both these peculiarly of those priests and judges amongst the Israelites who for bribes were wont to justify thieves and adulterers that were brought before them and so were partakers with them according to that Isa 1.23 Thy princes are rebellious and companions of thieves every one loveth gifts c and accordingly they also expound the following verse Thou givest thy mouth to evil and thy tongue frameth deceit of the false and cunning pretences wherewith they sought to hide and palliate their wickednesse when they proceeded so unjustly in judgement But though these may be included amongst others yet I see no reason why the words should be limited to these only Vers 20. Thou sittest and speakest against thy brother c. Those words thou sittest some refer to those that sit in the place of judgement and there passe false and unjust sentences against their brethren and others to the custome of idle persons that when on their ale-benches or elsewhere they sit chatting together are wont to slander their brethren However it seems to imply that when they spake evil of their brethren they did it not out of sudden passion but deliberately and for a long time together Vers 21. These things hast thou done and I kept silence c. See the Note above vers 3. thou thoughtest that I was altogether such a one as thy self that is one that could not know sins committed in secret no more then thou canst or rather that I did approve of thy wickednesse and so consequently am as bad as thy self but I will reprove thee and set them in order before thine eyes that is I will openly and clearly discover all thy sins particularly and to thy confusion and shame will fully convince thee of them and so make thy self to see that which now thou wouldest hide from me The phrase that is here used of setting his sins in order before his eyes seems to imply either that they should be as clearly discovered to him as if he should see them fairly written in a rolle or catalogue before his eyes or that they should be presented to his conscience as witnesses to accuse him or as souldiers to fight against him Vers 22. Now consider this ye that forget God c. Thus God speaks of himself in a third person purposely to put them in mind what a dangerous thing it was to despise God and then in the following words lest I tear you in pieces and there be none to deliver there is an intimation given 1. that if they did not repent turn to God betimes it might be ere long too late and 2. that such was Gods power that if he once began to take vengeance on them none could deliver them Vers 23. To him that ordereth his conversation aright c. To wit as one that truly fears me and doth not only in an outward ceremoniall service make a shew of worshipping me will I shew the salvation of God that is the salvation promised shall be made good to him I will save him both here and eternally hereafter and so it shall appear that he hath sought me in a right manner Here again God speaks of himself in a third person to expresse what he saith with the greater emphasis To him will I shew the salvation of God as if he should have said He shall find by proof that it is not in vain to trust in me the great God of heaven and to approve himself to me PSALM LI. The Title A Psalm of David c. See the Note upon the Title of the 6. Psalm when Nathan the prophet came unto him one prophet to another as when a physician is sick and not able to prescribe physick for himself other physicians come to visit him after he had gone in to Bathsheba which was well-nigh a year if not more after his sin was committed with her see the Note 2 Sam. 12.1 So that this is thus expressed 1. to aggravate his wickednesse in continuing impenitent so long after he had fallen into such grosse sins 2. to magnify the Lords mercy in seeking to recover him out of his sin that was so regardlesse of the Lord and his own soul and 3. that hereby he might publickly acknowledge his sin to all the Church of God that had been scandalized thereby Vers 1. According unto the multitude of thy tender mercies blot out my transgressions To wit out of thy debt-book And observable it is 1. that it was not the putting by or removall of those grievous calamities which Nathan had threatned should come upon him 2 Sam. 12.10 11 12 that he so earnestly beggs of God but the pardon of his sins and 2. that he pleads the multitude of Gods tender mercies in reference to the multitude and the greatnesse of his sins in regard whereof he could only comfort himself in the superabundance of Gods grace But why is David so earnest herein since Nathan had already assured him that God had pardoned him 2 Sam. 12.13 I answer 1. because even where sin is pardoned yet repentance is a duty on our part required and 2. because it was necessary for the farther strengthening and the comforting of his grieved soul Vers 2. Wash me throughly from mine iniquity c. That is from the guilt of mine iniquity For still he begges here I conceive for pardon and not for purging and sanctifying grace as some would have it And by that expression wash me throughly wherein doubtlesse he alludes to the ceremoniall washings enjoyned by the law he again implyes how exceeding filthy he judged his sins and how dangerously he was defiled thereby Vers 3. For I acknowledge my transgressions and my sin is ever before me That is it comes upon every occasion into my thoughts to the continuall wounding of my soul see the Note Psal 50.21 Now this David alledgeth as a motive to move God to pardon him and that upon two grounds 1. because God had promised to pardon those that did thus acknowledge and confesse their sins with truly broken and grieved hearts and seeing therefore he openly registred his sin to be read by all men in this Psalm he desires that God would blot it out of his book and 2. because this discovered that he did now heartily begge pardon of God in that it proceeded from a soul continually afflicted and terrified with the remembrance of his sins and all the aggravating circumstances thereof Vers 4. Against thee thee only have I sinned and done this evil in thy sight c. These last
Horrour hath taken hold upon me because of the wicked that forsake thy law That is it causeth a grievous terrour trembling to seize upon me to wit out of zeal for Gods glory indignation against such wicked wretches for their presumptuous and grievous sins partly also out of grief for the sore punishments which he knew their wickednesse would bring upon them haply the common calamities they might also bring upon others And some adde also that their wickednesse made him afraid of his own falling into the like enormities Vers 54. Thy statutes have been my songs in the house of my pilgrimage That is in the daies of my pilgrimage here in my earthly tabernacle see the Note Gen. 47.9 or whilst I lived in exile wandring up and down from one place to another And by saying that Gods statutes were his songs he means either that he made or sung Psalms songs concerning Gods statutes or else that the remembrance meditation of Gods statutes was as delightfull to him as songs and that in his exile though he were then subject to many miseries griefs fears were deprived of the comfort of Gods Ordinances of serving God in his Sanctuary yet then the meditation of Gods statutes yielded him much refreshing comfort as travellers use to delight themselves to take away the wearisomenesse of their journey by singing songs together as they goe along so did he delight himself in the time of his exile by thinking on Gods statutes Vers 55. I have remembred thy Name O Lord in the night c. To wit when others slept when men do usually take greatest liberty to sin against thee or when sorrow doth ordinarily lye heaviest upon men then did I remember thee to wit with joy see the Note Job 35.10 And then those words are added have kept thy law because indeed they that do often and seriously keep God in their thoughts they must needs be rendred carefull to observe his commandements Vers 56. This I had because I kept thy precepts To wit all these benefits before mentioned or more particularly with reference to what he had said in the two foregoing verses this that I have been thus comforted in my greatest afflictions that Gods statutes were my songs in my pilgrimage c. Yea some refer this both to his comforts to his afflictions This I had that is thus I was persecuted thus I was comforted because I kept thy precepts Vers 57. Thou art my portion O Lord c. See the Note Psal 16.5 I have said that I would keep thy words to wit that I may be sure to keep mine interest in thee which I have chosen as the only happinesse I desire Vers 59. I thought on my waies c. That is the waies wherein I was to walk before I did any thing I considered seriously with my self whether it were warrantable or no turned my feet unto thy testimonies that is I was carefull to doe that only which was agreeable to thy word Or thus rather I thought on my ways that is on my former course of life turned my feet unto thy testimonies that is where I found that I had gone awry I reformed my life according to thy testimonies Vers 62. At midnight I will rise to give thanks unto thee c. Where I can have no respect to the applause of men but only to approve my self unto thee who seest in secret but see also the Note above vers 55 because of thy righteous judgements see the Note above vers 43 Psal 19.9 Vers 66. Teach me good judgement knowledge c. To wit that I may not only know thy law but also may be able thereby to judge rightly of things that differ may not mistake errour for truth evil for good for I have believed thy commandements that is I have been fully perswaded that they were thine and have accordingly embraced them as worthy to be obeyed as if he should have said Teach me therefore to understand them more fully that I may more fully believe embrace obey them Vers 69. The proud c. See the Note above vers 21 have forged a lie against me see the Note Job 13.4 but I will keep thy precepts with my whole heart as if he should have said their lies shall not beat me off from the obedience of thy laws or thereby I shall be best able to stop their mouths or at least I shall be sure that their lies plots against me shall never doe me any hurt Vers 70. Their heart is as fat as grease That is it is grosse and carnall and through outward pomp plenty puffed up with pride arrogance sottish stupid unteachable as indeed when mens hearts are overgrown oppressed with fat such men are usually noted to be dull foolish senselesse void of feeling see the Note Job 15.27 stiffe hard obstinate according to that Isa 6.10 make the heart of this people fat which is expressed by the Evangelist Joh. 12.40 in these words He hath blinded their eyes hardened their heart Vers 73. Thy hands have made me fashioned me c. See the Note Job 10.8 Some conceive that the first words Thy hands have made me are particularly meant of the creation of his soul the next fashioned me of the forming his body However the ground whereon he infers the following request give me understanding that I may keep thy commandements may be twofold 1. because being Gods creature he was thereby obliged to serve him therefore desires herein assistance from God 2. because God is indeed the readier to doe good unto man because he is the work of his hands Vers 74. They that fear thee will be glad when they see me c. That is when they shall see that thou hast instructed me in the knowledge of thy law and that hereby I am brought to keep thy commandements we may adde too when they shall see that all thy promises are in the conclusion made good to me they shall rejoyce not only on my behalf but also on their own see the Note Psal 34.2 because I have hoped in thy word that is considering that this befell me because I hoped in thy promises this shall encourage them to expect the same grace Vers 75. I know O Lord that thy judgements are right c. That is all those judgements wherewith thou dost either punish the wicked or correct thy righteous servants as is evident by the following clause that thou in faithfulnesse hast afflicted me Yet if by judgements here be meant Gods precepts then we must understand this place thus as if he had said Though thou hast sorely afflicted me yet I know that every passage of thy word is just right that it is in faithfulnesse that thou hast afflicted me Vers 76. Let I pray thee thy mercifull kindnesse be for my comfort That is Though
life But by right here I conceive is not meant that which is delightfull desirable but that which is blamelesse just And though there be no evil way wherein wicked men are not wont upon some pretence or other to flatter themselves according to that chap. 12.15 The way of a fool is right in his own eyes yet because there are some grosse waies of wickednesse which are so directly against the very light of nature that the worst of men cannot but judge them to be evil therefore I rather think that Solomons aim here is to shew that there are some waies which though they be contrary to the will of God therefore hatefull in his sight yet men are apt to think that they are just right and pleasing to God and that either because they have some appearance of goodnesse in them as it is in will-worships and insurrections against a lawfull magistrate abusing his power opposing the true religion many such like waies or because the gain pleasure they may find in those waies haply the great successe which God may give them therein doth many times bribe their judgements and makes them call evil good and darknesse light But the end thereof are the waies of death that is in the conclusion if they persevere therein to the end they will be found to be waies that do certainly bring men to eternall death and destruction And besides in that it is said that the end of this way which seemeth right to a man is not the way but the wayes of death this also may be hinted to us that one such evil way of errour and sin doth usually lead men into many more till at last it brings them to eternall destruction Vers 13. Even in laughter the heart is sorrowfull and the end of that mirth is heavinesse Because excessive laughter doth naturally cause pain in the body and maketh the heart to be afterwards the heavier therefore some Expositours conceive that Solomon doth in these words allude hereto But that which this Proverb seems to hold forth to us may be 1. that as in outward prosperity there is usualy somewhat of affliction that goeth along with it and accordingly with all naturall joyes there is still some mixture of sorrow even as there is still some leâ—s in the sweetest wines so likewise great prosperity is usually followed with some great affliction and so great joys do usually end in great sorrows 2. that when men do counterfeit mirth labour to drive sorrow from their hearts it will not be there will be still some secret gripings of grief even in their laughter at last their sorrow will return upon them again and so that mirth will end in heavinesse and 3. that it is thus especially with wicked men whose mirth is usually mingled with terrours and tortures of conscience and at last is followed with Gods wrath and vengeance and then their sorrow is pure sorrow without any allay of hope or comfort And the drift of noting all this here is to teach us rather to seek after those joyes that are solid and permanent and that will chear up the heart even in outward distresses Vers 14. The backslider in heart c. That is The man that turns away his heart from God his waies and groweth dayly worse and worse or rather The man that falls away from those waies of holinesse and righteousnesse wherein he walked for a time not slipping back only through infirmity in some particular actions but having his heart wholly estranged from God shall be filled with his own waies that is he that hath so soon his fill of goodnesse shall at last have his fill of wickednesse to wit in the punishments of it see the Note chap. 1.31 and a good man shall be satisfied from himself that is from his own comforts that he feels within himself or from his own works which God will abundantly reward especially in heaven where he shall be able to desire no more then he shall have Vers 15. The simple c. See the Note Chap. 1.4 believeth every word to wit every false report and flattery every fair plea of deceivers and so is easily deceived and drawn into evil but the prudent man looketh well to his going that is he will not take things upon trust and so will not be drawn to do any thing but what upon due consideration he finds he may lawfully safely doe see the Note above vers 8. It is indeed said 1 Cor. 13.7 that charity believeth all things but the meaning of that is only that charity teacheth men not to be causelesly suspicious but to interpret all things to the best unlesse there be apparent reason to the contrary and there is a great deal of difference betwixt this goodnesse of charity and the lightnesse of credulity Vers 16. A wise man feareth and departeth from evil c. That is when such a man seeth Gods judgments executed upon men or foreseeth any evil approaching whether it be by the warning that is before-hand given him or otherwise he will be afraid and so wisely decline the evil feared or rather he will be afraid of Gods displeasure and the punishment whereof he apprehends himself in danger so will forsake his sins as the cause of those evils but the fool rageth and is confident that is he rageth against those that reprove him and tell him of the evil that is coming upon him or like a mad man he breaks out into all manner of outrageous wickednesse furiously proceeds from sin to sin and so rusheth upoâ— the pikes of Gods displeasure being as the Apostle Jude speaks vers 13. as raging waves of the sea foaming out their own shame and yet is confident that all shall be well with him Vers 17. He that is soon angry dealeth foolishly c. That is he usually speaketh and doeth many absurd things many things that are hurtfull to himself and hereby he maketh himself a laughing-stock to men yea such a man for his folly is rather to be pitied then hated and a man of wicked devices is hated that is he that concealeth his anger carrying all fair outwardly but inwardly plotting revenge severall waies is usually hated as a mischievous person The still malicious man is far worse then the man that is hasty of spirit Vers 18. The simple inherit folly c. The grounds of this expression may be these 1. that the folly of simple wicked men is bred and born with them it descends to them as an inheritance by naturall generation from the loins of their parents 2. that it is proper and naturall to them in all things to behave themselves foolishly there is nothing so foolish ridiculous but they will embrace it nor so absurd and wicked but they will doe it though they pretend to seek after knowledge yet it will not be though they be ever learning yet they will never come to the knowledge
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
wrath from him That is say some Expositours Lest God remove his judgements from him so thine enemy become again able to doe thee a mischief and thy triumphing over him be turned into confusion grief shame or rather Lest God turn away his wrath from him to wit upon thee so then he shall insult over thee as thou didst before over him However doubtlesse Solomon doth not by this expression intend that men should be unwilling that their enemies should be freed from any judgements that God had brought upon them for this all men ought rather to desire but only that men should take heed that by their rejoycing at their enemies miseries they did not bring their miseries upon themselves Vers 19. Fret not thy self because of evil men c. See the Notes chap. 24.1 and Psal 37.1 3. Vers 20. For there shall be no reward to the evil man c. That is no good reward though he may flourish for a time yet it shall be seen at last that the good things he enjoyed here were not given him in way of a reward as if God had approved of his waies because at last God shall cut him off his plagues and miseries shall be perpetuall though he may flatter himself with hope that even after this life he shall fare as well as others yet it shall not be so when the righteous after all their misery shall receive the reward of their piety there shall be no happiness nor salvation for him the candle of the wicked shall be put out see the Notes chap. 13.9 and 20.20 Job 18.5 6. and 21.17 Vers 21. My son fear thou the Lord the king c. God is first mentioned both because in all things our fear of him must have the preeminence and we must no farther obey earthly magistrates then may stand with our obedience to God also because we must fear princes for conscience sake out of the reverence we bear to God as looking upon them as Gods vice-gerents meddle not with them that are given to change that is to change break the laws of God the king or to revolt from their obedience to God or the king I conceive it is chiefly meant of seditious persons that are given to make changes and alterations in kingdomes and commonwealths as by subverting their fundamentall laws and customes by treasonable practices against their princes c. Vers 22. For their calamity shall rise suddenly c. That is it shall come upon them ere they are aware when perhaps they think they have carried their designs so secretly that they cannot be discovered yea that all things are so ordered that they shall surely prevail And indeed Princes are wont to make quick dispatch of seditious persons traitors for fear of danger And who knoweth the ruine of them both that is say many Expositours who can foresee it It comes upon them usually more swiftly unexpectedly then is conceived And thus if we understand the second clause it is the same in effect with the first But doubtlesse this expression implyeth also that their ruine the punishments torments which they shall undergoe will be more horrible and insufferable then is usually imagined And indeed if hell torments which are frequently the just reward of such persons be also included we may well say that no man can conceive what they will be As for the word both I conceive thus of it that no man can well conceive the ruine and destruction either 1. which both God and the king shall bring upon such men or 2. which will come upon both those that are seditious given to change and those also that meddle with them or 3. both those that fear not God and those likewise that fear not the king But yet some extend the word farther and say it is meant of the wicked mentioned vers 19 20. and of those seditious persons mentioned vers 21. Vers 23. These things also belong to the wise c. That is say some Expositours to Judges and Magistrates and they understand it of those sentences which follow in this the next three verses that because they concern matters of judgement or rather These following Proverbs are fit to be minded observed by those that will carry themselves as becomes wise men But because I see no probable reason why upon any such grounds this preface should be here prefixed I rather conceive that this is prefixed to shew that though the Proverbs and sentences that follow from hence to the end of the chapter were not Solomons yet they were the sayings of other famous wise men and therefore inserted in this place with the Proverbs of Solomon Vers 24. He that saith unto the wicked Thou art righteous c. That is that in a way of flattery applaudeth the person of a wicked man or any of his wicked waies especially if it be a wicked prince or magistrate as indeed of such the Proverbs here joyned together seem to speak or rather He that from the seat of justice shall acquit justify any guilty party him shall the people curse to wit some by praying to God to punish him others by hard censures revilings imprecations which though they may not be lawfull yet they are a punishment to them that undergoe them see also the Note chap. 11.26 However the meaning is that not God only but all men generally must needs condemn and abhor such men as indeed those that seem to favour them most do usually detest them in their hearts and that both because nothing can be by the very light of nature more odious then that those whose place business it is to maintain justice should themselves pervert it and likewise because this must needs encourage and harden men in their sins doth indeed directly tend to the utter ruine of kingdomes and commonwealths Vers 25. But to them that rebuke him shall be delight c. That is say some Expositours God man shall delight in such men But the meaning rather is either that those that shall faithfully reprove the wicked whether princes or others or that being judges shall censure punish them shall enjoy the delight of a good conscience of the comfort of knowing that both God and men do favour them as indeed the wicked themselves if ever they truly repent of their wickednesse will commend them and pray for them or that God shall bestow many blessings upon them which shall yield them much delight And then it is the same in effect with the following clause and a good blessing shall come upon them for which see the Notes Job 29.11 12. Though faithfull reproofs may be better to the wicked and provoke them to much anger and rage yet to them that therein discharge a good conscience they shall yield much sweet refreshing Ver. 26. Every man shall kisse his lips that giveth a right answer That is that from the judgement-seat
they will reverence favour them justify them take their part upon all occasions but such as keep the law contend with them that is they will not only find fault with them but they will also rebuke them sharply they will withstand them in the evill they would doe cause them to be punished for the evill they have done But yet the drift of this Proverb may be to imply that though it be enough to prove a man wicked if he be one that is wont to praise applaud wicked men yet he that will approve himself a good man must do more then dispraise the wicked he must contend with them Vers 5. Evill men understand not judgement c. See the Note Psal 37.28 30. Through their own blindnesse wilfulnesse the just judgement of God upon them they are not able to discern what is just equall and consequently whatever knowledge they may have in other respects they may be well looked upon as such as understand nothing but they that seek the Lord to wit by hearing the word prayer by an earnest endeavour to approve themselves to obtain his favour understand all things that is all things that are necessary to be known for the well-ordering of their lives the attaining of life eternall Vers 6. Better is the poor that walketh in his uprightnesse c. That is he is a happier and indeed a richer man then he that is perverse in his wayes that is then a wicked false-hearted man see the Note Deut. 32.5 though he be rich see the Note Chap. 19.1 Vers 7. Who so keepeth the law c. And so in obedience thereto not merely for worldly respects avoideth the company of riotous persons is a wise son so an honour to his father but he that is a companion of riotous men as being one that regards not Gods law shameth his father that is he is a foolish son so dishonoureth his father See the Notes Chap. 10.5 27.11 Vers 8. He that by usury unjust gain increaseth his substance c. Or by usury increase as it is in the Original then by usury may be meant the taking of interest for the lending of money by increase the taking of an overplus for the lending of any other things according to that Lev. 25.37 Thou shalt not give him thy money upon usury nor lend him thy victuals for increase He shall gather it for him that will pitty the poor that is God will not let him long enjoy it but by his providence will some way bring it into the hands of those that will do good with it Vers 9. He that turneth away his ear from hearing the law c. That is He that wittingly wilfully refuseth to hear or obey the word of God even his prayer shall be abomination see the Note Chap. 15.8 Vers 10. Who so causeth the righteous to go astray in an evill way he shall fall himself into his own pit c. That is They that allure men to the doing of any thing whereby they hope to bring some evill or mischief upon them shall through Gods just judgement fall into that very mischief which they hoped to bring upon the righteous see the Note Chap. 26.27 I know that many Expositors by causing the righteous to goe astray in an evill way do understand the seducing them into some way of error heresy or other wickedness that of such it is said that they shall fall into their own pit because those that mislead men out of the right way into those crooked wayes that lead to the infernall pit shall themselves also be cast into that pit whereinto they have caused others to fall according to that Matth. 15.14 if the blind lead the blind both shall fall into the ditch But I conceive it is evident that the first clause must be understood of misleading men into some way of mischief because of that following clause he shall fall himself into his own pit Only in regard that usually men draw the righteous into the evill of mischief by seducing them into some evill way of sin therefore both may be included But the upright shall have good things in possession that is the righteous whom they sought to insnare shall not only escape their snares so continue to enjoy those good blessings for which they were maligned but they shall also possesse the good of those that would have ensnared them or rather they shall be blessed of God with all good blessings both of this world that which is to come Vers 11. The rich man is wise in his own conceit c. To wit 1. because finding how bravely he lives in every respect and how he is honoured and applauded in the world by reason of his riches he concludeth that it was wisely done of him to seek after riches not foolishly out of a scrupulous conscience to neglect the doing of good to himself 2. because he apprehends that it hath been merely by his own wisdome that he hath gotten so great riches 3. because riches do usually puffe up men make them highly conceited of themselves in every regard but the poor that hath understanding searcheth him out that is he minds not his outward condition nor is carried away with the opinion and applause of others but he weighs examines whether his speeches actions be such as do according to the rule of Gods word argue him to be a wise man or no and accordingly he judgeth of him as he is The drift of the Proverb may be to shew that God giveth riches to some and wisdome to others Vers 12. When righteous men do rejoyce c. To wit in the down-fall of wicked men as appears by the opposite clause because good men do prosper and are exalted whether themselves or others see the Note chap. 11.10 there is great glory that is both the Church commonwealth in generall the estates of private men in particular are in a prosperous flourishing condition Religion is advanced justice is executed peace plenty abounds the glory of God is every where exalted but when the wicked rise a man is hidden that is the good man that indeed only deserves the name of a man lyeth close hideth himself to wit either for fear of oppression or for grief not caring to stir abroad when he seeth things in so ill a condition or it may be understood more generally of all men both good bad that in such a case men are wont to hide themselves either out of discontent or for fear of rapine oppression And to the same effect is that other translation which is added in the margin of our Bibles when the wicked rise a man is sought for that is a good man is sought for and cannot be found or men are never in safety but oppressours whether the prince or others are continually hunting after them
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
of worldly men nor have I by mine own reason understanding study attained the knowledge of the mysteries of salvation the knowledge of the holy those saving holy truths which are revealed in the holy Scripture which all the saints they only do attain Vers 4. Who hath ascended up into heaven or descended c. That is Who is it that doth by his Providence govern all things both in heaven above and in the earth beneath or rather Who hath been able to goe up into heaven to see what is done there or to know what God hath there determined concerning the way and means of mans salvation and who hath then descended again to tell what he hath seen there or to make known unto others the counsels of God concerning mans salvation It is as if he had said surely no mere man ever did this It is as possible for man with his body to climb into heaven and then to come down again as it is for him to know all the creatures in heaven and earth or much more to rule and govern them or as it is for him to understand of himself or by his own power the way and means of life eternall It is onely God that hath all the creatures at his beck and command and that therefore exactly understands them all and it is God only that can reveal to man what he hath from all eternity appointed concerning the way of mans salvation So that the drift of this passage is to shew how poor and weak and brutish mans knowledge is in comparison of Gods or how impossible it is that man should understand any thing of true wisdome unlesse it be by revelation from God in Christ And it may well be that with respect to this place Christ used that expression concerning the impossibility of mans attaining the saving knowledge of heavenly mysteries unlesse they were by him who came out of the bosome of the father revealed unto them Ioh. 3.13 And no man hath ascended up to heaven but he that came down from heaven even the Son of man which is in heaven Yea and to the same purpose are the following Questions Who hath gathered the wind in his fist that is Who hath the winds absolutely at his disposing so that he can hold them in or let them loose at his pleasure Who hath bound the waters in a garment that is as in a garment which may be meant both of the waters in the clouds which are as a black mantle wherewith the heavens are sometimes covered wherein the waters are bound up that they may not all fall down together suddenly but may be distilled down by little and little as through a strainer likewise of the waters below as namely the waters of the sea which are there held within the sea-shoares by the speciall Providence of God as with a garment for which see also the Note Iob 38.9 or the waters in the earth which are there covered bound up as in a garment so are strained out here there in springs fountains Who hath established all the ends of the earth that is Who hath caused the whole globe of the earth from end to end every way to stand fast in the midst of the aire without any thing to support it or Who hath setled the sea-shoares so fast sure that they are not overborn by the sea notwithstanding the raging billowes thereof do with such violence beat upon them What is his name what is his sons name if thou canst tell As if he should have said Tell me who it is name me the man if thou art able that hath done these things or if such a man there hath been only he is now dead tell me then any of his sons or posterity that are descended from him And the question doth doubtlesse imply a vehement negation that there was never any but God the only-begotten Son of God that could do these things whose name must needs be ineffable because his offence being is incomprehensible which shews that the scope of all these Quere's is to imply how brutish the knowledge of man is in comparison of the wisdome of God whereby he hath done and doth daily such wonderfull things and so far above the reach of our understanding and that therefore the only way for men to attain wisdome is not curiously to search into those things which are above their reach but humbly to seek it from God in Christ Vers 5. Every word of God is pure c. See the notes Psal 12.6 119.140 Having shewn in the foregoing verse that God in Christ is the only fountain of all true wisdome this is added to shew that God hath in his word the unquestionable foundation of faith revealed this wisdome unto us and that here therefore we can only attain the saving knowledge of God and of Christ He is a shield unto them that put their trust in him that is to them that having attained the true knowledge of him do thereupon put their trust in him in the sure promises which in his word he hath made to them Vers 6. Adde thou not unto his words c. As namely by pretending any revelation from God by canonizing any humane writings or by misinterpreting the Scriptures so affirming that to be the word of God which indeed is not And observable it is that Agur makes no mention here of the sin of diminishing ought from Gods word as Moses doth Deut. 4.2 which was doubtlesse because men are most prone by false glosses wresting of it to adde unto it Lest he reprove thee that is Lest he severely punish thee to wit for thy sawcinesse presumption in falsifying his word thou be found a liar namely when God shall discover thy forgeries impostures Vers 7. Two things have I required of thee c. To wit two things particularly principally as most needfull both for Gods glory his own good deny me them not before I dye that is as long as I live in this world for so it is in the Original withhold them not from me before I dye Vers 8. Remove far from me vanity and lyes c. By vanity may be meant all vain courses as Idolatry see the Note 2 Kings 17.15 or pride or covetousnesse such other sins as carry men greedily to seek after or to glory or delight in the vain things of this world see the Notes Psal 4.2 24.4 yea all kind of sin and wickednesse whatsoever see the Note Iob 31.5 by lies all errors in judgement evill thoughts concerning God all false dealing either by word or deed all perjury craft cousenage hypocrisy And by desiring that God would remove these far from him may be meant that God would pardon him not lay these to his charge likewise that he would sanctify him purge him from these corruptions not suffer them at any time to prevail against
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
here attain to this eternall blisse in the life that is to come which is indeed that happinesse that can only fully satisfie mens immortal souls and perfectly free them from the feare of death and all other miseries they are liable to that is by fearing God and keeping his commandments and to the end they may be very serious herein by thinking often of death and judgement This is that I say to which Solomon in the next place passeth And accordingly first to make way thereto in this verse he premiseth that it is indeed a very comfortable and delightful thing to enjoy the benefits of this present life especially when men have learnt to free themselves from the vanities here below according to the directions formerly given And then in the next he proceeds to shew that though life be thus sweet yet they must remember that this life will have an end and death and judgement will follow and that therefore they cannot be compleatly happy unlesse by the due consideration of this they provide to secure unto themselves that happinesse which is to follow after this life is ended Vers 8. But if a man live many yeares and rejoyce in them all c. As if he should have said Suppose this should be so which is indeed very unlikely yet let him remember the dayes of darkness that is of death and the grave for it is opposed to the light and the beholding of the Sun mentioned in the foregoing verse for they shall be many that is truly many indeed many more then the dayes of the man that liveth longest can be because in the grave the house of darknesse the dead must continue till the day of the generall resurrection and if men dye in their sinnes they must continue in outer darknesse unto all eternity All that cometh is vanity that is This sheweth that all men that come into the world and all that befalls men here in this world is no better then meer vanity because they must all passe away man must dye and no man knoweth how little a while his life and prosperity shall continue So that the drift of the whole verse is to shew that though men live never so long and in never so great prosperity yet it is meer folly over much to delight herein because these things will not last alwayes the dayes of darknesse will come and when they come then it will be seen how vaine and transitory this life and the pleasures thereof were yea if men would seriously think of those dayes comparing them with the short time of mans abode here they must needs yield that this life and the delights thereof are meer vanity and even as nothing Vers 9. Rejoyce O young man in thy youth and let thy heart cheare thee in the dayes of thy youth c. Because young men are most apt only to mind the pleasures of this present life and to put off the thoughts of death unto old age therefore Solomon gives this warning particularly to them Some conceive that this is spoken by way of serious advice Rejoyce O young man c. As if he had said I would not restraine thee from the lawfull delights and comforts of thy youth Be joyfull and live chearfully so thou doest it with moderation and sobriety as still remembring thy latter end and the judgement that will follow But rather this is spoken ironically by way of scorne and derision as indeed many expressions of that kind we find elswhere in the Scripture as 1 Kings 18.27 22.15 Matth. 26.45 As if he had said Thou hast heard that the dayes of mans living here are nothing in comparison of the dayes of darknesse that will follow Now if thou wilt not be admonished hereby but hereupon resolvest that because thou must dye therefore thou wilt take thy fill of pleasure whilst thou livest Doe so take thy course live as young men use to doe in all jollity and pleasure and walk in the wayes of thy heart and in the sight of thine eyes that is Doe what ever thou hast a mind and desire to doe follow after every thing thou seest and is pleasing in thine eyes deny not thy selfe any thing which thine heart can desire or thine eyes look after see the Note Chap. 2.10 but know thou that is be thou unquestionably assured of this that for all these things that is for thy mis-spent youth and all those vaine and sinfull courses wherein now thou takest such content and delight God will bring thee into judgement that is Dye thou must thou knowest not how soon and after death God will bring thee whether thou wilt or no to stand before his tribunall at the last great day of judgement there to answer for all that thou hast done and to receive the just reward of all thine evill wayes and there will be no avoyding it Vers 10. Therefore remove sorrow from thy heart c. Or as it is in the margin of our Bibles remove anger from thy heart and then the warning is that young men should beware of rash and unadvised anger because young men are naturally thorough heate of blood prone to be furious herein and violent upon revenge and especially of being enraged against those that reprove them and would take them off from their sinfull pleasures yea and under this all other sinfull passions and perturbations of mind may be comprehended But if we reade it as it is in our Translation Therefore remove sorrow from thy heart then the advice is that young men should avoyd all sinnes and sinfull pleasures which though they may be pleasing for a time yet they will stirre up Gods indignation against them and so will at last overwhelm their hearts with sorrow And put away evill from thy flesh that is abandon all fleshly lusts and pleasures let not the members of thy body be imployed as weapons of unrighteousnesse in the service of sin And so as in the former clause the inward distempers of the heart so here likewise the sinnes of the outward man are forbidden Or avoyd those sinfull pleasures which will at last wast thy strength and ruine thy body or bring the wrath of God upon thee For childhood and youth are vanity that is foolish violently carried after pleasures that end in destruction and subject to many corruptions and besides that age doth soone vanish and passe away CHAP. XII Vers 1. REmember now thy Creator in the dayes of thy youth c. Having in the latter end of the foregoing Chapter diswaded young men from youthful lusts here he exhorts them to a constant fixing of their minds upon God as a powerful means not onely to restrain them from evil but also to quicken them in the doing of that which God requires of them and the argument that he useth to presse them hereto is covertly couched in those words thy Creator for 1. Because God made us and we received our being from him and so are
men the way to life eternal rather then other humane bookes concerning other sciences which may distract the mine and weary the body but cannot yield that full satisfaction which from these divind writings may be attained Vers 13. Let us heare the conclusion of the whole matter c. That is of all the foreguing discourse concerning the vanity of all earthly things concerning the attainment of true happinesse That which may be drawn from all that hath been said and that whereto all that hath been delivered tends the summe and substance of all may be comprized in these two short directions wherewith I may therefore well end this book there being no need of adding any thing more Feare God and keep his Commandements This is a short abridgement of all that is required to make a man truly happy under which we must know that faith in Christ is necessarily comprehended because it is by faith in him that the love of God to us is shed abroad in our hearts whereby our hearts are purified and we are brought to love and feare God and so to endeavour sincerely to keep all his commandments for this is the whole duty of man or as it is in the Hebrew the whole of man In this the whole safety and happinesse of man doth consist After all the enquiry that can be made this will be found to be the summe of all the meanes that can be used for the obteining of true happinesse Vers 14. For God shall bring every work into judgement c. To wit At the great day of Judgement whereof Solomon had made mention before see the Note Chap. 3.17 every work of man shall then be examined and sentenced there will be no avoyding it With every secret thing whether it be good or whether it be evill to wit not only those actions of men which were done so privately and closely that there was never any notice taken of them by others but also the thoughts affections and intentions of mens hearts which are knowne only to God And this is added here as a strong motive of the foregoing Exhortation to feare God and keep his commandments ANNOTATIONS Upon the SONG of SOLOMON CHAP. I. Vers 1. THe song of songs which is Solomons That is Which was composed by Solomon see the Note Pro. 1.1 to wit either after his repentance when he came to see the vanity of all earthly things as is set forth in the book of Ecclesiastes or else before his fall which may seeme the more probable because it is said in generall that then he made his songs 1 King 4.33 It is clearely a Pastoral marriage-song or a song of espousals or betrothings much of the same nature with the 45 Psalme which is therefore called A song of loves see the Note there Only this is composed in the way of a Dialogue where the Speakers are the Bridegroome and the Bride represented in the quality of a shepheard shepheardess or a Country damosel and the Bride-men and Bride-maides the friends of the Bridegroome and the companions of the Bride Very probable it is that Solomon composed this song upon occasion of his marriage with Pharaohs daughter because there are many passages in this song which doe so clearely allude thereto as where the Bride is called the Shulamite as if one should say the wife of Solomon and is compared to the horses in Pharaoh's charets chap. 1.9 and where the Bridegroome is so often called by the name of Solomon or at least compared to Solomon as Chap. 3.7 9 11. but especially because Solomon as in many other regards so also more particularly in that his marriage with Pharaohs daughter who being a stranger by birth became a Proselyte was a most excellent type and figure of Christ admitting the Church of the Gentiles as his Spouse into the nearest fellowship and communion with himselfe see the Notes Psal 45.9 10. But yet that it cannot be literally understood of Solomon and his wife the daughter of Pharaoh or any other particular woman is evident because though the Bride be sometimes termed the daughter of a Prince chap. 7.1 yet elswhere she is represented as some Country damosel that is Sunne-burnt set to keep the flocks and to watch the vineyards Chap. 1.6 8. and that was beaten and wounded by the watchmen of the City Chap. 5.7 which are passages that doe in no wise suite with one that lived in the state of a Queen yea it were absurd and ridiculous to think that Solomons wife should be compared to a company of horses in Pharaohs charets her head to Carmel her eyes to fishpooles and her nose to the tower of Lebanon c. chap. 7.4 5. Such expressions are no way comely for any but a spirituall Bride And indeed the Bridegroome is here described to be a King of that transcendent Majesty and glory as is proper to none but only to Christ and the Bride is set forth by such rare beauty and glory as can belong to none but the Church the Lambs wife Revel 19.7 And therefore the drift of this song is prophetically to set forth the neere conjunction and the exceeding great love that is between Christ and his Church and so by consequence and secondarily between Christ and every faithfull soul and that under the metaphorical expressions of a Shepheard-Bridegroome and his Bride though not yet married together but only contracted and espoused And indeed the Scripture doth frequently elswhere speake of Christ in these figurative expressions 1. of a shepheard as Joh. 10.11 I am the good shepheard and Heb. 13.20 where he is called The great shepheard of the sheep and 2. of the Churches Husband or Bridegroome as Isa 54.5 Thy maker is thine husband the Lord of hosts is his name and thy redeemer the holy one of Israel 62.5 As the Bridegroome rejoyceth over the Bride so shall thy God rejoyce over thee see also Hos 2.16 19 20. Joh. 3.29 And this sufficiently discovereth the vanity of that scruple which some have made whether this Song were written by divine inspiration because the name of God is no where mentioned in it and because no passage in this song is cited in any place of the New Testament for besides that the same may be said of the booke of Esther see the Note Esth 1.1 considering the whole book is carried in this figurative and allegorical straine it is sufficient that God in Christ is here set forth by that name that is most suitable hereunto to wit the Churches Beloved and there are many expressions in the New Testament that seeme clearely to have been taken from those conjugal expressions that are used here As for this Title The song of songs this song is so called not so much to imply as some would have it that it is a song that consisteth of many songs as to set forth the excellency of it that it is the chiefe and most excellent not only of those thousand and five songs