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
exceeding terrible to those that will not submit to his government for here he sets forth Christ as it were appearing from heaven to pour forth his wrath upon his enemies in the black darknesse of some stormy cloud much according to that description which we have of Gods proceeding in judgement against men 2 Sam. 22.8 for which see the Notes there And the drift of this is partly to make his people the more fearfull of disobeying his commands and partly to let them see how able he is to confound at his pleasure both his and their enemies I know some do understand this of Christs coming in the clouds with power and great glory to judge the world Matth. 24.30 but I see no reason why we should restrain the words to that As for the next clause righteousnesse and judgement are the habitation of his throne the meaning may be that the Lord Christ will make men holy just and righteous yea by the imputation of his righteousnesse perfectly such and that by his Word and spirit he will cause them to doe that which is just and right in all their waies But see also the Note Psal 89.14 Vers 3. A fire goeth before him and burneth up his enemies round about That is His judgements like a consuming fire shall destroy all his enemies see again the Notes 2 Sam. 22.8 13 15. Psal 50.3 Vers 4. The earth saw and trembled This may be meant either of the earth it self or of the inhabitants of the earth who shall will they nill they see the unresistable power and wrath of the Lord Christ and tremble at it See the Notes 2 Sam. 22.8 Psal 46.6 and 60.2 and 76.8 Vers 5. The hills melted like wax at the presence of the Lord. To wit by the fire and lightnings mentioned in the foregoing verses And this also may be meant either of the hills literally to wit that the Lord in his wrath can quickly consume them or else of the great ones of the world or those whose hearts do most swell and rise against God that they shall faint and fade away when the Lord breaks forth in his wrath against them See the Note Psal 22.14 Vers 6. The heavens declare his righteousnesse c. That is the angels or the judgements of God manifested from heaven whether by tempestuous storms thunder and lightening or otherwise see the Note Psal 50.6 the people see his glory to wit as it is manifested in his righteousnesse and judgements And this implyes the calling of the Gentiles Vers 7. Confounded be all they that serve graven images c. Upon the consideration of the glory and divine majesty of Christ the king of the Church the Psalmist breaks forth into this expression of his detestation of all idol-worship and his desire of the enlargement of Christs kingdome and it is as if he had said Let the glory of this king make all idolaters ashamed and even confounded for their former brutish folly and so come in and submit to him or else let them be confounded and destroyed And herein there is also a prophesy implyed that when Christs kingdome was erected by the preaching of the Gospel this should be done As for the last clause worship him all ye gods the Apostle doth expresly understand it of the holy angels Heb. 1.6 where to prove that Christ was preferred above the angels he cites this place And again when he bringeth in the first-begotten into the world he saith And let the angels of God worship him But though the angels are included and thence the place is so cited by the Apostle yet it may be also extended to all that are called gods see the Note Exod. 22.28 yea to the heathens idol-gods worship him all ye gods as if he had said Let every thing that is falsly esteemed and worshipped as God yield and submit it self to this true God and king of his Church Vers 8. Sion heard and was glad and the daughters of Iudah rejoyced because of thy judgements That is they heard by the preaching of the Gospel of Christs coming into the world to erect his kingdome in his Church after he had vanquished all his and their spirituall enemies and of his governing his Church with all exact righteousnesse and particularly of the confusion and ruine of idolaters and the spreading of his kingdome throughout the world and this was matter of great joy to them Now though this may be truly said of the whole Church yet this joy is here particularly ascribed to the Jews both because they were to have the first fruits of this joy and likewise because the Gospel of the kingdome was to goe out from them into all the world And then also it is said Sion heard rather then Sion saw both because they were to rejoyce in the hope hereof before it was accomplished in that it was revealed to them before-hand by the predictions of the Prophets and also because the kingdome of Christ was to spread it self so into the farthest parts of the world that they should rather hear the report of it then see it But see also the Note Psal 48.11 Vers 9. For thou Lord art high above all the earth c. To wit as having all things throughout the whole earth in subjection under thee thou art exalted far above all gods that is far above all principality and might and power and dominion c. Eph. 1.21 See also the Note Deut. 10.17 Vers 11. Light is sowen for the righteous c. Upon the promise made in the foregoing verse he preserveth the souls of his saints c. because it might be objected that they are often in a very afflicted condition by way of preventing this objection the Psalmist adds these words Light that is joy see the Note Esth 8.16 is sown for the righteous that is it is promised to and in and through Christ it is prepared for the righteous and in good time they shall be sure of it though for a time no such thing may be seen as it is with seed when it lyes covered under ground according to that Col. 3.3 ye are dead and your life is hid with Christ in God and that 1 Joh. 3.2 it doth not yet appear what we shall be yet at last it shall spring up and shall by degrees as the corn doth grow and encrease and as the light that shineth more and more unto the perfect day Prov. 4.18 till at last they shall reap a full harvest of joy in heaven Vers 12. Rejoyce in the Lord ye righteous c. See the Note Psal 32.11 and give thanks at the remembrance of his holinesse that is give praise to his holy name acknowledge that all the good you enjoy comes from him But see the Note Ps 30.4 PSALM XCVIII Vers 1. O Sing unto the Lord a new song c. See the Note Psal 33.3 for he hath done marvellous things This may be understood both of some wonderfull victory that God gave David over
and Revel 1.16 wherein the high praises of God in giving his son for mans Redemption are set forth and thereby men are subdued unto God or 3. of the saints judging the world together with Christ at the day of judgement the sword being a sign of judiciary power Vers 7. To execute vengeance upon the heathen c. It is hard to conceive how this can be applyed to the subduing of the heathen by the preaching of the Gospel though some tearm it a holy revenge to seek the eternall salvation of implacable enemies and others refer us to that of the Apostle 2 Cor. 10.6 having in a readinesse to revenge all disobedience And indeed because of this passage I conceive the whole place is rather to be understood of the Churches outward victories for which see the foregoing Note Vers 8. To bind their kings with chains c. This as is noted before some understand of bringing the greatest under the yoke of Christ which at first they count as bonds and fetters see the Note Psal 2.3 and others of the saints passing that judgement with Christ at the last day Matth. 22.13 Bind him hand and foot and take him away and cast him into outer darknesse But see the Notes above vers 6 7. Vers 9. To execute upon them the judgement written c. That is say some Expositours decreed by God or rather the judgment which God in his written word hath enjoyned them to execute or foretold they should execute which some refer to that Deut. 7.12 when God gave them that charge concerning the Canaanites thou shalt smite them and utterly destroy them thou shalt make no covenant with them nor shew mercy unto them and others to that more generall prediction concerning the destruction of the Churches enemies Deut. 32.43 Rejoyce O ye nations with his people for he will avenge the bloud of his servants c. However observable it is that hereby they were bound up not to proceed otherwise against the worst of their enemies then according to the rule of Gods written word And there might be also in these words an allusion to the old custome in courts of judicature of writing down the sentence the court had determined should be executed upon malefactours which was accordingly read out of that writing they had before them when sentence was pronounced against them This honour have all the saints that is all the people of God have the honour of doing what is before mentioned to wit of destroying the Lords their implacable enemies This I conceive is the plain meaning of the words though others I know do understand this according to their different exposition of the foregoing passages of the honour of subduing men by the word and of sitting with Christ on thrones to judge the world PSALM CL. Vers 1. PRaise God in his Sanctuary praise him in the firmament of his power Divers waies this may be understood as that the people of God are hereby stirred up to praise the Lord who had his habitation both in the Temple below in the heaven above or that in the first clause the people of God in the Temple are called upon to praise God in the second the angels in heaven and as some think all the heavenly lights besides or that in the first clause the Israelites in the Temple are excited to praise God in the second all men that are within the compasse of the firmament to wit all men throughout the world But I rather understand it thus Praise God in his Sanctuary that is Praise him for his Sanctuary to wit for his vouchsafing to dwell there amongst his people and to reveal himself there to them in his ordinances or by his Sanctuary may be meant the heaven for which see the Note Psal 20.2 And then what is said in the first clause is repeaâ—ed again and explained in the second praise him in the firmament of his power that is praise him for that glorious work of the firmament wherein there is such a clear and stupendious discovery of his infinite power and from whence he doth also by his mighty acts declare the absolute power that he hath over all his creatures Vers 4. Praise him with the timbrel and dance See the Note Psal 149.3 Vers 6. Let every thing that hath breath praise the Lord. That is every living creature Yet many learned Expositours conceive that as often in Scripture by all flesh is meant all men so here by every thing that hath breath is meant every living man And so say they in the close of the Psalms there is an intimation given that the time was coming when the Gentiles should sing these Psalms of praise to God as well as the Jews And indeed this expression of every thing that hath breath for all men seems thus also to be used both Deut. 20.16 and Josh 11.11 ANNOTATIONS Upon the Book of PROVERBS CHAP. I. Vers 1. THe Proverbs of Solomon c. The first six verses here contain the Inscription of this Book accordingly in these first words we are told 1. what the chief subject of this Book is to wit Proverbs or as some translate it Parables certain choice divine master-sentences called by other writers axiomes and apophthegms for which see also the Notes Numb 21.27 23.7 2ly who was the authour of it Solomon who was wiser then all men 1 King 4.31 so that here we are admitted to hear his wisdome which to hear the Queen of Sheba came from the uttermost parts of the earth Math. 12.42 Indeed though all Expositours agree that the Proverbs in this book are the chief of those three thousand which it is said Solomon spake see the Note 1 King 4.32 yet many think that this book was not composed by Solomon himself but by some other holy man of God who gathered these Proverbs out of the writings of those that had taken them from Solomons own mouth as he spake them so digested them into a book as now we have them But because 1. it is probably thought by most that the nine first chapters which contain an Introduction to the Proverbs were written by Solomon 2. that which is said Chap. 25.1 These are also Proverbs of Solomon which the men of Hezekiah King of Iudah copied out may seem to imply that the former Proverbs from the begining of the 10. to the end of the 24. chapter were not only Solomons but also written by Solomon himself I see not why we should question but that the book it self was of Solomons composing though it seems it was afterwards enlarged by some other long after Solomons daies However observable it is that this is the first book of the Scripture that hath the authours name prefixed to it which is done to make men prize it the more to which end also the following words are added that he was the son of David king of Israel so not only both a prophet the son of a
with him together or 2. That he would not punish before he made known the cause why he did it and that when the cause was made known he might have free liberty to answer for himself before he proceeded any farther against him and accordingly the last words they understand thus then will I not hide my self from thee that is then shall I willingly undergoe whatever thou shalt be pleased to lay upon me But doubtlesse the first exposition is farre the best that which he desires here is the very same he desired before chap. 9.34 concerning which see the Note there Vers 22. Then call thou and I will answer or let me speak and answer thou me That is do thou call me to an account and object against me and I will answer for my self or else let me object and do thou answer and thus he speaks as one willing to give his adversary all the advantage he can desire A speech that hath so much boldnesse in it that though no doubt it proceeded from a holy courage and confidence of his own integrity yet withall methinks it argued that his passions were stirred and had transported him beyond the bounds of that modesty which should have been in him that pleaded with the great Creatour of heaven and earth Vers 23. How many are mine iniquities and sins c. Zophar had said that if God would yield to speak to Iob he could soon make him see that he had exacted lesse of him then his iniquity had deserved chap. 11.5 6. and vers 14. If iniquity saith he be in thine hand put it farre away and let not wickednesse dwell in thy tabernacles Iob therefore beginning here his plea with God desires in the first place to know what those manifold and grievous sins were which his friends seemed to charge him with for which such sore and grievous punishments were laid upon him implying that though his friends were still unsatisfied after all his protestations of his innocency yet he was not conscious to himself of any such thing and that if it were otherwise he desired it might be discovered fully to Gods glory and his shame that he might repent c. See the Notes chap. 10. vers 2 and 7. where there are expressions much to the same purpose with this Vers 25. Wilt thou break a leaf driven to and fro and wilt thou pursue the dry stubble That is canst thou think it will be any glory for thee to contend with such a poor weak wretch as I am no more able to stand before thine indignation then a leaf can stand before the wind or dry stubble before the fire And thus too by the mention of his exceeding frailty and weaknesse he covertly seeks to move God to deal more gently with him Vers 26. For thou writest bitter things against me c. To shew that notwithstanding he was but as a leaf or dry stubble before God yet God did set himself to break and destroy him he sets forth here with what violence and severity he proceeded against him Thou writest bitter things against me that is thou hast adjudged me to most grievous punishments and such as seem to be the effects of a mind exceedingly imbittered against me for in this expression of writing bitter things against him he seems to allude to the custome of Iudges in those times who used to write down the judgement they passed against offenders aggravating therein the offences for which they were so allotted to be punished and then read it in publick when they came to pronounce sentence against them which may seem the more probable if we compare this with other places as that Ier. 22.30 Thus saith the Lord write this man childlesse c. and that Psal 149.8 9. To bind their kings with chains and their nobles with fetters of iron To execute upon them the judgement written As for the following clause and makest me to possesse the iniquities of my youth that is also added to set forth the severity of Gods proceeding against him and the meaning is either that Gods dealing with him was as if he meant to make him bear now at once the punishment of all the sins that ever he had committed even the iniquities of his youth which he had long agoe repented of and which by reason of the ignorance and imprudencie of that age are usually accounted most pardonable or else rather that by the strange and grievous punishments he had laid upon him he made all his sins even those of his youth which he had in a manner forgotten to come fresh to his remembrance and there to lie continually grating upon his conscience which did with great terrour ever and anon suggest that surely God had not pardoned those sins but did now call him to an account for them Vers 27. Thou puttest my feet also in the stocks and lookest narrowly to all my paths Still Iob goeth on to shew that God proceeded with much severity against him as against some notable malefactour for by putting his feet in the stocks and looking narrowly to all his paths is meant that God had brought him into such streights of afflictions and had so hemmed him in with divers calamities as if either he were afraid he should escape out of his hands and so meant to make sure of him in that regard or that he meant to look narrowly to him to see that he should no way get any liberty or ease Thou settest a print upon the heels of my feet Either this is added as in relation to the foregoing clause concerning the putting of his feet in the stocks namely that hereby there was a print made in his feet the stocks eating into his flesh and the meaning then is only this that he bore in his flesh the impressions of Gods wrath the marks of those pinching streights whereinto God had cast him which it is like he meant of the sores and ulcers wherewith his body was overspread from head to foot or else the drift of these words is to imply that God did hunt him as it were and follow him so close that he did in a manner tread upon his heels even as prisoners have their keepers still close at their heels that they may not escape Vers 28. And he as a rotten thing consumeth c. That is Iob for he speaks here of himself in the third person as if he should have said And thus poor Iob soon consumes away as a rotten thing or as a moth-eaten garment the drift whereof is covertly to imply that there was no need that God should proceed with such violence against him since an easier stroke would quickly make an end of him and so withall to intreat God to take pitty of him Vers 1. MAn that is born of a woman is of few daies and full of trouble He saith not Man is of few daies but Man that is born of a woman which words are added 1. To note that this is the condition of
then quite cast him off but desires that God should even there remember him And whereas according to this exposition he should desire death without any expression of his desire to be raised up again from the grave to this it is answered that he speaks as a man distracted so with sorrowes that he asks of God he well knows not what eased he would be of his trouble and out of his desire of that he wisheth what came next to mind or lay uppermost in his thoughts let God hide him in the grave or doe what he would with him to free him from his sad estate so he did not utterly forget him And lastly by the grave may be meant any place under ground where he might be hidden a-live such as were those caves and dens in the earth where the Saints in times of persecution were wont to hide themselves and so were for the time as men buried a-live Heb. 11.36 and so then his desire is only that he might be hidden somewhere under ground where he might be in safe custody out of the reach of those troubles that now annoyed him till the indignation of God were over and that then at a time prefixed God would remember him and fetch him forth again But which way soever we take these words most probable it is that he useth this phrase of being hid in the grave in allusion to the custome of those Eastern countries where they used in those times to have great caves or vaults for their sepulchers or burying places whereinto in times of danger they were wont to run and hide themselves Vers 14. If a man die shall he live again All the daies of my appointed time will I wait till my change come As the former words so these also are divers waies expounded by Interpreters Some say that the change here meant is that which Iob had wished or desired in the foregoing verse to wit his being raised out of the grave after he had been hidden there for a time to live again here in this world and accordingly they conceive that the first words were spoken by way of admiration If a man die shall he live again Is that possible and then that the next words were added as the Resolution of Iob upon this supposition as if he should have said Could this be or let this be granted and then surely all the daies of my appointed time will I wait till my change come that is I will willingly wait all the set time allotted for my abode in the grave untill the change shall come of my being raised up again from thence and thus they say he spake in reference to his foregoing words O that thou wouldest appoint me a set time and remember me Again others conceive that he speaks here of his change at the generall Resurrection of the dead and so they take the first words to be spoken either of mans living again in this world and the interrogation to be a vehement negation If a man die shall he live again No I know he shall not it is altogether impossible and that thereupon he adds All the daies of my appointed time will I wait till my change come as if he had said I am not therefore afraid to die there being no fear of returning hither again after death again to endure the miseries of this present world but will gladly wait all my appointed time till my change at the Resurrection of the dead shall come or else of mans living again at the day of judgement and of those that understand it thus some hold that the interrogation doth here intend an affirmation of that concerning which the question is propounded If a man die shall he live again as if he had said I know he shall there will a day come when God will raise him up and restore him to life again whereupon he inferres that he would wait in expectation of this blessed change All the daies of my appointed time will I wait till my change come and others conceive that it is spoken by way of doubting and accordingly they make this to be the drift of the words to wit that the first words contain the temptation wherewith Iob was tempted namely that he questioned whether man being dead could ever rise again If a man die shall he live again Is this possible and then that the next clause contains the Resolution of his faith overcoming that temptation All the daies of my appointed time will I wait till my change come as if he had said yes I know there shall a change come after death when they that are dead shall rise and live again and so corruption shall put on incorruption and therefore all my appointed time I will wait till that change shall come But last of all there is another exposition which to me seems best as best agreeing with other foregoing passages namely that by his appointed time here is meant the time allotted him of God for his living here in this world according to that he had said before vers 5. His daies are determined the number of his moneths are with thee c. and so the sense of the words is this that since being dead there was no hope of living again here in this world there was nothing for him to doe but all his appointed time to wait upon God till his change come that is till God should be pleased to deliver him from this sad condition wherein he now lived and put him into a more prosperous estate or rather till the time of his departure out of this world was come when he doubted not but God would receive him to his mercy Vers 15. Thou shalt call and I will answer thee thou wilt have a desire to the work of thine hands That is out of the love thou bearest me as thy creature and much more as one in whom thou hast renewed thine own image thou wilt not cast me off for ever but wilt receive me again unto thy self which is spoken in reference to the former clause Thou shalt call and I will answer thee of which also there are severall expositions given by Interpreters answerable to those they give of the foregoing verses for 1. Some take it to be spoken as in reference to that which they conceive he intended vers 13. where he speaks of his being hid for a time in the grave namely that if that might be so if God would hide him for a time till his indignation were over and then would remember him in mercy again then when God should call him forth he would readily come forth unto him hoping to live here in his favour again 2. Some understand this also of the Resurrection Thou shalt call that is thou shalt command me to arise from the dead and I will answer thee that is I shall as in obedience to thy command readily arise and present my self before thee not needing then to fear thy face as hypocrites will and indeed
at the latter day upon the earth Some of our best Expositours as Calvin Mercer and others understand this merely of Gods delivering Iob out of that sad and forlorn condition wherein he now lay to wit that he knew that however he was little better at present then as a man that is dead and buried yet he had a Redeemer that should rescue him at length out of this condition even the ever-living God who is the first and the last Esa 48.12 and therefore shall be after all men are vanished and gone and shall shew forth his power in the quickening and reviving of poor men dust and ashes even when they are fallen into the lowest and most desperate estate and condition And indeed it cannot be denied 1. That God is many times called our Redeemer in the Scripture as Esa 63.16 Thou O Lord art our Father our Redeemer 2. That an estate of extreme misery and affliction is often expressed in the Scripture by that of death men in such a condition are often spoken of as dead men yea as men that are buried and turned into dust and that to imply that such a condition is to men as bitter as death that it bereaves them of all the comforts of this life and is past all hope of recovery I was saith the Apostle 2. Cor. 11.23 in deaths oft And so Psal 88.4 5. I am counted with them that goe down into the pit free among the dead and Psal 22.15 Thou hast brought me saith David into the dust of death and 3. That the deliverance of such men out of such an extreme low and forlorn condition is often tearmed a quickning and a reviving and a raising of them up from the dead as Psal 71.20 Thou which hast shewed me great and sore troubles shalt quicken me again and shalt bring me up again from the depths of the earth and Isa 26.19 speaking of the bringing home of the Iews out of Babylon Thy dead men saith the Prophet shall live together with my dead body shall they arise awake and sing ye that dwell in the dust See also Psal 85.6 and Hos 6.2 But yet 1. Because Iob had hitherto disclaimed all hope of being delivered out of that forlorn condition wherein he lay and of being restored to any estate of prosperity and happinesse again though his friends had often assured him that if he would repent it would be so affirming that his hope was gone and that he was in a worse condition then a tree that is cut down of which there is hope that it may sprout again See chap. 16.22 and 17.1 11 13 c. and therefore it is no way probable that he should be now on a sudden raised to such a height of hope concerning Gods raising him to such a prosperous condition contrary to all his former discourses and 2. Because there are some passages in the following verses which cannot well be understood of a resurrection of his outward estate as that it is spoken of as a strange thing that he should see his Redeemer with the same eyes that he had then and some other of the like nature therefore I say if we joyntly consider of that which is said here with that which follows in the two next verses I cannot see how it can be otherwise understood then of Christ the promised Redeemer who indeed is most properly tearmed our Goel as it is in the originall our Redeemer it is the same word that is used Levit. 25.25 for the next kinsman that was to redeem the estate of his decayed brother of which see the Note there and that because he taking our nature upon him became as it were our near kinsman our brother Heb. 2.11 flesh of our flesh and bone of our bone So that I conceive the drift of Iob in these words was by this profession of his faith to prove that notwithstanding his sufferings and miseries were so grievous as he had now acknowledged yet he was farre from being a wicked man and an hypocrite as they had charged him to be I know saith he that my Redeemer liveth that is I that am so severely condemned by you and am now in such a miserable condition even I do certainly believe that there is a Redeemer to come that he is my Redeemer for there is much emphasis in that word my and that he lives as being the ever-living God the first and the last yea the fountain of life to all that shall believe in him and so shall one day redeem my person from destruction and maintain my cause against all those false aspersions you now cast upon me And then for the last clause and that he shall stand at the latter day upon the earth either it is meant of the second coming of Christ to judgement to wit that he should then appear upon earth and that as a conquerour trampling upon the grave as a conquer'd enemy and raising all flesh by his almighty command out of the dust yea and as a judge appearing in his glory to passe sentence upon all both quick and dead or else which some rather think and it seems very probable it is meant of his first coming as the following words in the next verses are meant of his second coming to wit that in the latter daies that is in the daies of the New Testament this his Redeemer should be made man and in mans nature should live and dwell upon the earth and being there slain should rise again and stand again upon the earth tryumphantly and so should as the Redeemer of his people vanquish death and accomplish the work of mans redemption And indeed that the daies of the Gospel from the time of Christs incarnation to the end of the world are frequently called in the Scripture the latter daies or the last daies cannot be questioned see Isa 2.2 Hos 3.5 1 Tim. 4.1 2 Tim. 3.1 of which two reasons are usually given to wit 1. Because all was then accomplished which had been prophesied concerning the work of mans Redemption that was the perfection of all times or as the Apostle calls it Gal. 4.4 the fulnesse of time and 2. Because the whole time of the worlds continuance being divided into three great Periods the 1. From the creation to the Law the 2. From the Law to Christs Incarnation the 3. From that to the day of Iudgement this which contains all the daies of the Gospel is the last of the three But however very observable it is which some Expositours have noted to wit that Iob was so strengthened and cheared up with the consideration of this which here he saith concerning the hope he had in his Redeemer and concerning the resurrection of his body and the blisse he should then enjoy that after this we meet not with any word he spake arguing any such fainting and impatience of spirit as many which before this came from him Vers 26. And though after my skin worms destroy this body yet in my
towards God which was the root both of that profession of godlinesse which he had hitherto made and of that confidence wherewith he had now pleaded his cause before God or else his faith whereby he was rooted in God and which was the root from whence had sprung the purity of his conscience the holinesse and uprightnesse of his life and conversation and those words of truth which he had uttered hitherto in the defence of himself and so they conceive Iobs plea in these words to be this that seeing the profession which he had made of his innocency was not a counterfeit vain ungrounded flourish but was the fruit of that sincerity and faith unfeigned that was rooted in his heart it was an act of most grosse injustice and arrogance in them so to persecute to censure and revile him as they did And last of all many hold that it was his faith in Christ his Redeemer and his hope of seeing God face to face at the Resurrection of the dead whereof he had in the foregoing words made such a glorious profession which here he tearms the root of the matter that was found in him and so they make the drift of these words to be this that in all reason it was fit they should blame themselves for persecuting him as they had done even because of this profession he had made of his faith seeing this faith in the Redeemer is the root of all true religion and piety and the very ground work and foundation of salvation neither can there be any danger of condemnation for him that hath this faith rooted in his heart Vers 29. Be ye afraid of the sword c. As if he should have said If not out of pity to me yet at least for fear of the sword of Gods vengeance upon your selves give over your bitter calumnies and cruell dealing with me Because you are at ease and free from all afflictions you make nothing of passing most uncharitable censures upon me and threaten me continually with the vengeance of God but take heed you had best look to yourselves since there is doubtlesse a sword of divine vengeance which for your unjust and cruell dealing with me that am in so sad a condition may soon make you as miserable as I am As for the words that follow for wrath bringeth the punishments of the sword though some understand this of God to wit that when God is provoked to wrath by such iniquities as these wherewith he had charged his friends it brings the sword of his just vengeance upon me yet I rather think Iob meant it of the wrath of his friends against him to wit that such wrath and fury as that wherewith they had broken out against him doth usually bring the wrath of God upon men that ye may know saith he there is a judgement the meaning whereof is either that when the sword of Gods vengeance should fall upon them then they should by experience find that there is a just God that judgeth the earth that doth order and govern all things wisely and justly here in this world a God that would judge those that did so unjustly judge others and that would severely punish those that did so unmercifully adde affliction to the afflicted To which some adde also that by that present judgement upon themselves they might know there would be hereafter a day of generall judgement when God would judge the world in righteousnesse and so the sin of those that do here judge their brethren unrighteously should be both discovered and punished Or else that Iob gave them this warning that knowing now which men are apt to forget that there is a God that will thus judge the actions of men they might take heed of provoking him to wrath that so they might not come to know it experimentally hereafter CHAP. XX. Vers 2. THen answered Zophar c. This is the second and indeed the last reply of Zophar who now as before took his turn in the third place for though Eliphaz and Bildad did afterward reply again the third time upon Iob yet Zophar after this spake no more And observable it is that notwithstanding Iob had in the foregoing chapter made such a sad relation of the wofull condition wherein at present he was chap. 19.6 c. and had so earnestly besought his friends that they would take pity of him vers 21. and had made such a full and glorious confession of his faith vers 25 26 27. and had threatned them with the sword of divine vengeance if they proceeded on still with such fury against him as they had done yet all this moved not Zophar but that he again fell upon Iob with as much violence as ever Vers 2. Therefore do my thoughts cause me to answer and for this I make hast It seems Zophar did here interrupt Iob before he had made an end of speaking and so in these words he gives a reason why he could no longer keep silence Therefore do my thoughts cause me to answer and for this I make hast as if he should have said Whereas I resolved to have replyed no more or whereas I was desirous to let you goe on without interrupting you till you had made an end of your own accord as I know civility requires I should doe truly that which you have spoken hath stirred up those thoughts in me that do even compell me to speak doe what I can I am not able still to bear what I hear nor to forbear uttering what I have thought to say being as one in travell I must not stay any longer but must however it be taken break in upon you And so this word therefore may be either referred 1. In generall to all that Iob had answered in the foregoing chapter either by way of justifying himself and professing his hope of beholding to his joy his Redeemer when his dead body should be raised from the grave or by way of blaming his friends for their unfriendly and unmercifull dealing with him as if he had said Finding how erroneous thou still art in this great point of Gods dealing with man therefore I could not forbear but I must again answer thee Or 2. More particularly to those severe censures which he had passed upon them for their dealing so harshly with him which may seem the more probable because in the following verse he seems to make these censures which he tearms reproaches the ground of this his Reply I have heard saith he the check of my reproach and therefore the spirit of my understanding causeth me to answer Or else 3. It may be referred yet more particularly as many hold to the very last words that Iob had spoken chap. 19.29 There Iob had warned his friends to take heed least the sword of divine vengeance did not fall upon them for their fury and wrath against such a distressed afflicted man as he was for saith he wrath bringeth the punishments of the sword that ye may
of mens dignity or victory according to that Esa 22.22 And the key of the house of David will I lay upon his shoulder and so that Jobs intent in these words was to intimate that he was confidently perswaded that if his adversary had written such a book against him it would be an honour and a glory to him and withall a certain trophee of his victory over his adversary and that because all the accusations brought in against him would be so apparently found to be lyes and calumnies and indeed the last words and would bind it as a crown to me do clearly hold forth this to be the meaning Vers 37. I would declare unto him the number of my steps c. That is To him that should thus undertake to hear and give judgement in my cause or rather To this mine adversary that had written a book against me I would truly declare all that I know by my self faithfully relating to him if that might be any way a help to him the whole course of my life As for the following words as a prince would I goe near unto him the meaning is either that he would draw near to him that would undertake to hear and give sentence in his cause as subjects to their Prince wholly submitting himself and his cause to his judgement or else secondly that he would draw near to this his adversary that had written a book against him as to some great Prince that is that he would honour and reverence him and have him in high esteem even out of respect of the good he had done for him or else thirdly which seems most clearly expressed in our Translation that he as a Prince would draw near to this his judge or adversary that is freely and without fear with an heroicall and undaunted spirit as one that was no way self-condemned but desirous to hear the worst that could be alledged against him Vers 38. If my land cry against me or that the furrows likewise thereof complain The following imprecation vers 40. Let thistles grow in stead of wheat c. shews plainly that Job meant this of land that was his private possession and not as some would have it of a land subject to his government which should cry against him because of his tyrannizing over the inhabitants for so he should wish that his country might be cursed of God if he had oppressed his country which is a most absurd conceit It must needs therefore be meant of the land of his possession thus If my land cry against me c. to wit because I have gotten it unjustly or because I have oppressed my tenants therein or because I have overtoyled the husbandmen imployed in the husbandry thereof or detained their wages from them Vers 39. If I have eaten the fruits thereof without mony c. That is not having duly paid for the land or not having justly paid my husbandmen c. or have caused the owners thereof to loose their life that is those that were formerly the true owners of it by direct putting them to death as Ahab did Naboth or by heart-breaking oppressions or those that were the occupiers of it under me by oppressing them to their utter undoing Then vers 40. let thistles grow in stead of wheat c. CHAP. XXXII Vers 2. THen was kindled the wrath of Elihu the son of Barachel the Buzite of the kindred of Ram c. This Elihu was it seems one of those that stood by and had heard all the dispute betwixt Iob and his three friends because he misliked what he had heard from both parties when he perceived that Iob had made an end of speaking and that his friends were resolved to make no farther reply upon him he stepped up and undertook to deliver his judgement and as it were to determine and compremise the controversie betwixt them Now in setting down this first this Elihu is described by the family from which he was descended to wit that he was the son of Barachel the Buzite that is of the family of Buz who was the second son of Nahor the brother of Abraham by his wife Milcah Gen. 22.20 21. for that I judge farre more probable then that which some say that Barachel should be called the Buzite because he was of the province or city of Buz in Idumea mentioned Jer. 25.23 and of the kindred of Ram that is of Abram and this I hold too more probable because he was the brother of Nahor and for his eminency like to be expressed then that this Ram should be as others would have it some obscure man of the stock of Nahor all which I conceive is thus punctually expressed partly for the greater honour of Elihu because he spake more prudently concerning Jobs cause then his three friends had done and especially to make it the more evident that the story of Iob here related was a true not a devised story Secondly the cause of Elihu's speaking is mentioned to wit that his wrath was kindled namely against both parties And thirdly the reason hereof here is particularly expressed against Iob was his wrath kindled because he justifyed himself rather then God not because he had maintained his own innocency and integrity against his friends but because though not in expresse tearms yet in effect he had justifyed himself rather then God that is he had taken more care to justify himself then to justify God and in his eagernesse to justify himself had charged God with injustice to wit in that he had giving way to his passion with much bitternesse complained of Gods dealing with him charging him in a manner that he had laid upon him farre greater punishments then his iniquities had deserved and so had oppressed him with his majesty and power and in that he had over-peremptorily called God as it were to an account and challenged him that he might be suffered freely to plead his cause and that God would answer him And then again secondly vers 2. Also against his three friends was his wrath kindled because they had found no answer and yet had condemned Iob that is because they had condemned Iob for a wicked man and an hypocrite and yet had proved nothing against him nor had given any satisfactory answer to that which Iob had alledged to make good his innocency It is evident therefore that Elihu's aim was to shew both Iob and his friends too wherein they had erred though indeed towards Iob he carries himself far more mildly and equally then his three friends had done Many Expositours I know hold that Elihu doth condemn Iob as sharply and insolently as the other had and accordingly they conceive that for this God when he began to speak checked Elihu in those words chap. 38.2 who is this that darkneth counsell by words without knowledge But first because it will be found farre more probable that God spake those words to Iob and not to Elihu secondly because it is evident
undertake as a superiour judge to make void the sentence which God had passed or to order an alteration in that which God had done because when men condemn Gods proceedings they take upon them as if they could rectify that which God had done amisse As for this word also either it may be referred to the person of Job as if he had said It were no wonder that wicked ungodly men should thus exalt themselves against me but wilt thou also disannull my judgement or else to the evil which he chargeth upon him wilt thou also disannull my judgement as if he had said Is it not enough for thee to defend thy self but thou wilt also condemn me Vers 9. Hast thou an arm like God c. That is Is thy strength equall to mine Now this is added to imply that seeing it was not so he was no way fit therefore to contend with God nor to blame what he did in the government of the world whose acts of government he could in no degree imitate and who must needs be infinite in justice as he was in power and can no way fail therein as being the great Judge of all the world Vers 10. Deck thy self now with majesty and excellency c. To wit as earthly Princes use to doe when they sit in the throne of judgement or according to that majesty and glory wherewith I am adorned as it is said Psal 104.1 O Lord my God thou art very great thou art clothed with honour and majesty c. So that the drift of these words is to imply either that though he could set out himself with all the majesty wherewith any earthly prince is arayed yet he could not doe those great works mentioned in the following verses which God daily doth in the government of the world or else that he poor wretch was no way capable of that majesty and glory which was in God And indeed considering the poor condition wherein Iob now lay covered over with dust and scabs there was much sharpnesse in this Ironicall expression Deck thy self now with majestie and excellencie and aray thy self with glory and beauty Vers 11. Cast abroad the rage of thy wrath c. The drift of these words is to imply how unable Job was in his wrath to destroy the wicked here and there all the world over as God did and so the following words likewise and behold every one that is proud and abase him imply that first Job could not take notice of all that proudly exalted themselves against God whereas they were all continually in Gods eye or secondly that he could not destroy them with a look as God did according to that Hab. 3.6 He beheld and drove asunder the nations and Psal 104.32 He looketh on the earth and it trembleth Vers 12. And tread down the wicked in their place That is every wicked man in his place all the world over Some would have the drift of the words to be this that Job could not destroy them in their place that is where their power was greatest as God could But the first Exposition agreeth best with the foregoing words Vers 13. Hide them in the dust together and bind their faces in secret That is Cut them off and throw them into the grave together how many or of what condition soever they be where they may be laid low out of sight and their very memories may perish for ever This I conceive is the true meaning of these words and that phrase of binding their faces may allude to the usuall custome of tying some linnen cloth about the faces of dead men I know the words may well bear divers other Expositions as first the bringing down of wicked men to a low and poor condition where they may be as men cast out of sight and may not appear to do any hurt or secondly the casting them into prison and so the phrase of binding their faces may allude to the custome of covering the faces of those that were condemned concerning which see the Note Esth 7.8 or thirdly the forcing of them to hide themselves in the caves of the earth according to that Isa 2.10 Enter into the rock and hide thee in the dust for fear of the Lord c. But the first Exposition may justly be preferred before all the rest Vers 14. Then will I also confesse unto thee that thine own right hand can save thee That is that thou art God as I am almighty and independent of thy self able to doe what thou pleasest and consequently that thou being equall to me art strong enough to maintain thine own cause and that therefore it is no wonder that thou shouldest dare to contend with me Vers 15. Behold now Behemoth which I made with thee c. Almost all Expositours agree that it is the Elephant that is here called Behemoth and they say that because the Hebrews had no peculiar name for this beast therefore they called it Behemoth which is by interpretation Beasts and that with respect to the exceeding greatnesse of his body as it were to imply that he was the beast of beasts or that in him there were many beasts met in one and that he was full as big as two or three other beasts As for those words which I made with thee either they are added to imply that God made the Elephant as well as he made man and perhaps also that he made him on the same day when he made man to wit on the sixth day of the creation Behold now Behemoth which I made with thee that is thy fellow-creature the work of my hands as thou art or else to imply that he was created to live on the earth which may be added as in opposition to the Leviathan mentioned in the next chapter that lives in the sea and that not amongst the wild beasts but amongst those that are tame and gentle that love to live with man and that are for the use and service of man And to the same purpose also may the next clause be added he eateth grasse as an oxe to wit that he liveth not by preying upon other creatures as wild beasts do which may seem strange in a creature so terrible as that seems to be but feeds on pasture as other house-beasts do though withall I conceive the singular Providence of God is thereby likewise hinted to us in that he hath appointed grasse to be the food of this beast which had they lived by preying upon flesh as the wild beasts do in regard of the mighty bulk of their bodies one might well think they would devour all before them and that the flesh of man and beasts would scarcely suffice them Now this concerning the Elephant is here mentioned to intimate the infinite wisedome and strength of God that made him and who orders him as he pleaseth which man otherwise could not doe thereby to discover the folly of Job in contending with God and what cause he had therefore to beg
confirm wherein he seems to have particular reference to his saving of Saul when he had him at an advantage and he restrained his captains from offering him any violence 1 Sam. chap. 24. and 26. Yea saith he I have delivered him that without cause is mine enemy Vers 5. Let him tread down my life upon the earth and lay mine honour in the dust By this honour may be meant his soul as in Gen. 49.6 concerning which see the Note there which may be said to be laid in the dust when his life that proceeded from the union of his soul and body was taken away and he laid in the dust and so both clauses let him tread down my life upon the earth and lay mine honour in the dust may both intend the same thing or secondly by his honour may be meant that honourable condition whereto God had advanced him or which God had promised him to wit of being king over his people which might be said to be laid in the dust either by his death or by his being brought to a low and poor condition or thirdly by his honour may be meant that honourable fame and repute and credit wherein he had lived and which might remain of him after his death which in case of his guilt he desires might be laid in the dust to wit by the perishing of his memory or being buried under obloquy and reproach Vers 6. Lift up thy self because of the rage of mine enemies c. That is Because of their rage arise to my help and so it is the same in effect with the foregoing clause Arise O Lord in thine anger or Lift up thy self that is exalt and glorifie thy self as a conquerour by saving me from their rage As for the following clause and awake for me to the judgement that thou hast commanded there are two severall Expositions neither of them improbable which are given of it The first is that David doth therein desire the Lord to awake for him to settle him in the kingdome which he had promised him for because his office was therein to doe justice and judgement and to settle all things in the kingdome which had been out of frame under Sauls reign and because God had commanded Samuel for this purpose to anoint David and because God had decreed and said that David should be king and had at the same time pronounced this judgement against Saul that he had rejected him 1 Sam. 16.1 and what God hath decreed shall be in regard of its certainty is frequently in the Scriptures said to be commanded of God as Psal 33.9 He spake and it was done he commanded and it stood fast and Psal 147.15 He sendeth forth his commandment upon the earth his word runneth very swiftly therefore doth he expresse this in these tearms awake for me to the judgement that thou hast commanded And then the second is which I best approve that David doth herein desire that God would raise up himself to punish his enemies and to deliver him that was injured and oppressed which he tearms the judgement which God had commanded either because God had commanded the sons of men thus to execute judgement and therefore he doubted not that God would himself doe what he had enjoyned others to doe or because it was that which he knew God had ordered and decreed Vers 7. So shall the congregation of the people compasse thee about c. Two things may also probably be intended herein The first is that if God would make good his promise and settle him in the throne so far as in him lay the people that were now grown to a kind of profane neglect of Gods worship under the government of Saul as appeared by the neglect of the Ark all the time of his reign should be brought to assemble themselves duly together to perform the duties of his worship and service and hereby he makes it manifest that he desired not the kingdome for his own interests but for the advancement of Gods glory And the second is that if God would appear in his defence against his enemies the experience of Gods justice and faithfulnesse herein would bring in the people by multitudes to compasse him about and it may be meant of the Israelites alone or of other nations joyntly with them to whom the fame of what God had done for David herein should come to wit to praise God to pray to God for judgement in the like case yea and in generall to worship God with fear and reverence for indeed the judgements of God manifested in the world do notably stir up devotion in men And to this purpose also is that which follows for their sakes therefore return thou on high that is exalt thy self and shew thy self gloriously in this cause of mine or rather ascend again into thy throne of judgement and judge the cause between me and mine enemies for in these words there seems to be an allusion to the thrones and seats of judgement amongst men which used to be on high above the people as we see in Solomons throne 1 Kings 10.19 or else to the height of the heaven of which it is said The Lords throne is in heaven Psal 11.4 and because whilst God had forborn punishing his persecutours it had been as if God had given over judging the world therefore he desires that God would return to his throne of judgement Vers 8. The Lord shall judge the people c. As if he should have said And therefore from the slanders of men I appeal to God and know that he will judge righteously whereupon he addes Iudge me O Lord according to my righteousnesse c. concerning which see the Note 2 Sam. 22.21 Vers 9. Oh let the wickednesse of the wicked come to an end c. As one that had been long under this affliction he desires the Lord that at last some way or other there might be an end put to the malicious practises of his enemies against him and others and so thereby that he would establish the just for saith he the righteous God tryeth the hearts and reins that is the Lord exactly knoweth the secretest thoughts and desires of mens hearts and consequently he knoweth the integrity of mine heart and that there never came any such thing into my thought as they lay to my charge Because in the entrails of a man the reins lye of all the rest the most retired and hidden therefore they are added to the heart Vers 11. God is angry with the wicked every day Hereby is meant not so much that there is no day wherein God doth not manifest his anger against some wicked men by pouring forth his wrath upon them as that he is every day angry with the wicked even when he forbears them whence it is that even then they are said to treasure up wrath against the day of wrath Rom. 2.5 Vers 12. If he turn not he will whet his sword he hath bent his bow
the wicked man was ready to flatter himself that God would never require his wickednesse of him as he had said before vers 13. the Lord would make him see the contrary and would to that end seek out his wickednesse that is call him to an account lay all his sins to his charge and judge and punish him for them till he found none that is till there be no wickednesse of his left unpunished or till by destroying such wretches there be no more foot-steps to be seen of any such wickednesse according to that Ezek. 23.48 where the Lord having shown how he would destroy his rebellious people he adds Thus will I cause lewdnesse to cease out of the land Others I know understand this last clause of wicked men thus seek out his wickednesse till thou find none that is Destroy thou the wicked man till there be none left or that others may be warned by his example and so there may be no more any such Atheisticall wretches to be found upon the earth Others take it thus Discover thou Lord the evil purposes of the wicked man and then they shall not be able to effect what they have mischievously intended But the first Exposition is farre the best Vers 16. The Lord is King for ever and ever c. This is here alledged as that whereon he grounded his hope and desire that God would destroy the wicked namely because being the great King of the world to him it belonged to execute judgement and being King for ever though he did deferre to help his oppressed people for a time yet there was no perill in that since it would be alwaies in his power to doe it Now for the following clause the heathen are perished out of his land either it is meant of the wicked Israelites who are here called the heathen to shew that they were no better then heathens in Gods account whence it is that the prophet useth that expression Amos 9.7 Are ye not as children of the Ethiopians to me O children of Israel saith the Lord and then it must be taken as a commination that God would certainly destroy them out of his land though it be expressed as if it were done already to shew the certainty of it and by way of triumphing in their approaching ruine Or else rather it is meant of the Canaanites whom God cast out before the Israelites and then it is added that thence he might imply that as God had cast out and destroyed those nations for their wickednesse so he would likewise doe with those wicked Israelites that now defiled the land by their wickednesse no lesse then the other had done Vers 17. Lord thou hast heard the desire of the humble thou wilt prepare their heart Some read this last clause Thou wilt confirm their heart and then the meaning is that God would support and bear up the spirits of his servants in hope that he would not for ever forsake and cast off his people and so would enable them still to call upon him PSALM XI Vers 1. IN the Lord put I my trust how say you to my soul Flee as a bird to your mountain It is most probable that this Psalm was composed by David either when he was in great streights or in remembrance of the great streights he had been in by reason of Sauls persecution So that these words may be taken as spoken to his friends whose hearts fainting because of the long continuance of their troubles they might advise him to lay aside all hope and expectation of the kingdome and to provide for the saving of his life and the lives of his followers by fleeing speedily out of the land to some place of safe refuge In the Lord saith David put I my trust who hath promised me the crown and kingdome of Israel how say ye to my soul Flee as a bird to your mountain that is how is it then that ye will perswade me that like a timorous coward I should flee away out of the kingdome to some place of safety as the poor fearfull bird is wont to fly up to the mountains to escape away from the fowler Or secondly they may be taken as spoken to the people of the land either because they also might advise him for the kingdoms peace to fly out of the land and so to get him out of Sauls reach or because they would afford him no place of refuge but were still ready to betray him into the hands of Saul by means whereof he was forced to fly as a bird from one place to another and must needs be dangerously tempted to flee from the people of God to secure himself Or thirdly which seems to me most probable they may be taken as spoken to his enemies and that either with respect to their deriding him because he hid himself in the caves and rocks of the mountains and fled still from one hold to another not daring to appear against Saul in the open field and indeed it is noted that twelve severall times he fled from one place to another to secure himself or because their continuall persecuting of him not suffering him to be quiet in any place but pursuing him up and down as when one doth hunt a partridge in the mountains as David said to Saul 1 Sam. 26.20 was all one in effect as if they had said that he should fly out of the land to save his life according to that which he said of his enemies in the same place vers 19. They have driven me out this day from abiding in the inheritance of the Lord saying Goe serve other gods concerning which see the Note there But however this expression How say ye to my soul c. may imply what a sore temptation he found this in his mind or what a wounding it was to his soul that he should be thus insulted over or driven to these extremities by his enemies or thus sollicited by his friends or others to abandon his countrey and the hope that he had in the promise of God yet the meaning may be only How say ye to me flee as a bird c. of which see the Note Psal 3.2 Vers 2. For loe the wicked bend their bow that they may privily shoot at the upright in heart That is at me and my followers that never meant Saul any hurt but rather have deserved well both of him and the kingdome Now this is added as a reason according to that which is said of the foregoing verse either first why his friends or the people advised him to flee away for his life to wit because Saul and his followers would no where suffer him to live in safety and so these words must be taken as the words of those that did thus advise him or secondly why he charged the people with saying that he should flee as a bird to the mountains namely because they would not afford him any succour or shelter though they saw his enemies so eager
as it were to leap and sparkle when it riseth and doth with admirable swiftnesse run its course about that vast compasse of the heavens and yet is not wearied And indeed by the account of the best Mathematicians within the compasse of a day and night it passeth over one and twenty thousand and six hundred miles of the earth Vers 6. His going forth is from the end of the heaven and his circuit unto the ends of it c. That is from the East it goeth to the West and so round about under the earth to the East again Yet some conceive that under these words his circuit the Suns moving Northward and Southward according to the severall seasons of the year is also comprehended and that by the ends of the earth may be meant the severall places of the Suns rising and setting As for the following clause and there is nothing hid from the heat thereof either the meaning is that there is nothing neither man nor beast tree nor plant that can be hid from the scorching heat thereof or that there is nothing so deeply hid in the bowels of the earth which doth not feel the enlivening heat of the Sun or the effectuall operation thereof Vers 7. The law of the Lord is perfect converting the soul c. By the law here is meant the whole word of God see the Note Psal 1.2 or the whole doctrine of salvation for any doctrine in Scripture is called law as the law of works and the law of faith Philip. 3.27 And it is said to be perfect because it is faultlesse and doth perfectly reveal the will of God in all things necessary unto salvation And thus David passeth to that which was his chief drift in this Psalm namely to shew how far the instruction of the word which God hath afforded his people doth surpasse that of the creatures by the creatures much may be learnt concerning God but in his word he hath perfectly revealed all things necessary unto salvation and it is said to convert or restore the soul because it doth restore men to life that were dead in sin or generally because it doth restore men to a good condition that are fallen from the blisse of their first estate according to that of the Apostle Act. 26.18 As for the 2 clause the testimony of the Lord is sure making wise the simple why the word is called the testimony of the Lord see in the Note Exod. 25 â— 16. And it is said to be sure because it is so unquestionably certain and true and to make wise the simple because those that are of meanest capacities may hereby be made wise unto salvation if they be humble and not highly conceited of their own wisedome neither is there any true wisedome in men till hereby they are made wise Vers 8. The statutes of the Lord are right c. That is They do clearly and plainly teach men that which is right and direct them in the right way the commandement of the Lord is pure enlightening the eyes that is enlightening men with knowledge or comforting them in their sorrows Vers 9. The fear of the Lord is clean enduring for ever c. If we understand this as some do of that filiall fear of the Lord which is in all the godly that is said to be clean because it purifies mens hearts and waies and to endure for ever because even in heaven the Saints shall fear and reverence the Lord or because this fear must alwaies be in the people of God and will bring them unto life eternall And if we understand it of the worship of God that may be called clean because of the inward and outward purity that God requires in those that serve him and we know it must be for ever in the Church of God But here evidently it is the Word that is called the fear of the Lord. For as God is sometimes called fear because he is the object of our fear as Gen. 31.53 Iacob sware by the fear of his father Isaac and Psal 76.11 bring presents to him that ought to be feared or to fear as it is in the Originall so the word or law of God is here called the fear of the Lord because the law was given with fearfull majesty and the Word it is that worketh in men a due fear and reverence of God and that teacheth men how to worship him And why this may be said to be clean see also Psal 12.6 As for those words enduring for ever they intend either that the Word is an eternall and unchangeable law which shall alwaies be continued in the Church or that the truths contained therein shall for ever be found sure and certain and likewise that it is the means to bring men to live for ever in heaven In the last clause the judgements of the Lord are true and righteous altogether the commandments of God are called his judgements either because they are the commandments of him who is the judge of the world or because according to them he will judge men or because of the threatnings of judgements thereto annexed or because God hath therein declared what he hath judged or determined that men should doe and they are said to be true and righteous altogether both to signifie that they are all such and that they are perfectly and exactly such Vers 10. Sweeter also then the honey and the honey comb That is the honey that of its own accord drops from the comb which is accounted the sweetest Vers 11. Moreover by them is thy servant warned c. To wit to avoid the sins he was subject to both in regard of his generall and particular calling as he was Gods anointed king and in expressing this he tearmeth himself Gods servant as rejoycing in his walking in Gods waies which he had said were so delightfull to him As for the following clause and in keeping of them there is great reward it may imply 1. that God is wont abundantly to reward all those that sincerely endeavour to keep his laws and 2. that the very keeping of them is in it self a reward sufficient there being so much sweetnesse and so much of the first fruits of life eternall enjoyed therein Vers 12. Who can understand his errours c. This may be inserted here in reference to severall foregoing passages as that vers 7. The law of the Lord is perfect but alas we are so far from observing it perfectly that no man can tell how many waies he breaks it or the words of the foregoing verse By thy law I am preserved from much evil but alas in many things we offend all They that keep thy law shall be richly rewarded but who can tell how many waies they transgresse it so that it is thy grace in pardoning my sins that I must rest upon and not mine own righteousnesse and therefore saith he cleanse thou me from secret faults Vers 13. Then shall I be innocent c. To wit if
with themselves should rot and consume away their great wealth being no way sufficient to secure them Yet some would have it to be understood thus that the glory they had gotten from their stately dwellings should consume away or that whilst they consume in the grave their very dwellings by degrees do lose their names But the first exposition is the best Vers 15. But God will redeem my soul from the power of the grave c. As if he had said Though riches cannot redeem the rich yet God will redeem me from the power of death and from the grave see the Note Psal 16.10 for he shall receive me that is of his own free grace he will receive me to himself my soul at my death my body at the resurrection And thus David applyeth that to himself which in the foregoing verse he had affirmed of the righteous in generall and the upright shall have dominion over them in the morning Vers 16. Be not thou afraid when one is made rich c. That is Be not dismayed nor overcome with fear because of the power which such have to oppresse the righteous or Be not dejected nor discouraged as fearing whether God doth not favour such rather then thy self because God prospers them whilst thou art afflicted Vers 17. For when he dyeth he shall carry nothing away c. And therefore 1. such a one is no way to be envied since his blisse and life do perish together and 2. there will be no longer any cause to fear them because they will not in another world have any power to hurt as here they had Vers 18. Though whilst he lived he blessed his soul c. To wit in that 1. he applauded himself for his happinesse in his wealth and outward greatnesse 2. he flattered himself with vain conceits of Gods savour and that he should still continue in his prosperous estate and gave himself all the content and delight he could in the enjoyment of his plenty and men will praise thee when thou doest well to thy self that is though others also extoll thy blisse and flattering thee do uphold thee in this folly and confirm thee in these vain conceits when thou makest much of and pamperest thy self But now all this is supposed to be whiles he lived implying that when death came that would soon confute all these vain conceits of the rich man and that then his flatterers would praise him no longer Vers 19. He shall go to the generation of his fathers c. That is He shall be gathered to the grave and Hell whether his wicked progenitours are gone before him they shall never see light that is they shall never more see the light of the living here nor shall ever see the joys and life eternall of the Saints in heaven but shall remain for ever in outer darknesse Vers 20. Man that is in honour and understandeth not is like the beasts that perish To wit both in life and death see the Note above vers 12. PSALM L. The Title A Psalm of Asaph Or for Asaph for he was one of Davids chief Musicians see the Notes 1 Chron. 25.1 2 and withall a prophet and composer of Psalms as is evident 2 Chr. 29.30 of which see the Note Ps 1.1 Vers 1. The mighty God even the Lord hath spoken c. The scope of this Psalm was to inform the Israelites of old and in them all mankind how God required his people to serve and honour him to wit that he regarded not the outward ceremoniall service which himself had appointed unlesse it were accompanied with that spirituall service of faith and new obedience which was signified thereby and so thereby to reprove that grosse and destructive conceit which prevailed so much in all ages amongst the Jews that God would be pleased with his outward ceremoniall service without the other of obedience to his morall law all which is evident by that passage wherewith the prophet doth close this Psalm vers 23. whoso offereth praise glorifyeth me and to him that ordereth his conversation aright will I shew the salvation of God Now to this end in the beginning of this Psalm the prophet as it were in the person of a Crier or Herald sent from God doth proclaim and make known that God whom for their greater terrour herein he tearms The mighty God would enter into a controversy with his own people about this and not only plead this cause against them but also as a judge from his tribunall pronounce sentence against them and punish them even before all the world for this their grosse hypocrisy The mighty God even the Lord hath spoken that is he hath determined and made known to wit that which follows vers 7 c. that he would give sentence in this controversy and judge his people for thinking to please him with the outward pomp only of externall rites and sacrifices Hear O my people and I will speak c. and so this may have reference to the Lords making known his mind herein by the Psalmist that so what he delivers here might be received as an oracle from heaven the Lord hath spoken to wit by me his messenger and called the earth from the rising of the Sun unto the going down thereof that is all the inhabitants of the earth or all the creatures on the earth to wit to be witnesses of this solemn judgement which is added to shew the weightiness of the cause wherein God intended to give sentence and for the greater confusion of his people as implying that God would discover their hypocrisy before all the world The expression used is much like those Deut. 4.26 and 32.1 Give ear O ye heavens and I will speak c. concerning which see the Notes there I know that some Expositours take this to be a prediction of the last judgement and very many have taken it as a prophesy of the abrogation of the ceremoniall law by Christ The mighty God even the Lord hath spoken that is Christ hath spoken by the word of the Gospel and called the earth from the rising of the Sun c. that is hath invited all mankind to the faith and obedience of that word of salvation But I take the former exposition to be clearly the best namely that the words contain rather an expostulation with the people of God in those times about the worship of God then enjoyned then a prophesy of the future kingdome of Christ Because the most wicked amongst them were so prone to think that they had done as much as needed to be done if they had observed the rites of the ceremoniall law he not only tels them that these without faith purity of heart were nothing worth but also assures them that God would judge them for this and would discover their hypocrisy before all the world Vers 2. Out of Sion the perfection of beauty God hath shined They that apply this 1st part of the Psalm to the 1st or
2d coming of Christ do accordingly understand these words either of the Lords glorious manifesting himself in the Church of the new Testament the spiritual Sion of which see the Note Ps 2.6 of the Gospels coming forth at first out of Jerusalem and then passing forth throughout the world or of Gods appearing from his heavenly Sion in great glory to judge the world But I rather take it to be a description of the Lords coming forth as a Judge to pronounce sentence in that great controversy amongst his people concerning the right performance of that service which he had required of them in the sacrifices and other externall rites of the ceremoniall law And for the better understanding hereof we must note 1. that because Sion was the place God had chosen for this service therefore is God here described as coming forth out of Sion to give sentence in this cause thereby to imply that the judgement here passed tended not to the overthrow of the ceremoniall law enjoyned by Moses but rather to its establishment in the right use of it according as God here declares the true ends of those externall rites to have been and that whereas the carnall worshippers amongst his people would be ready to object We know that God hath shined to us out of Sion there he hath given us a law and therefore nothing ought to be imposed upon us that is not there prescribed this would no way help them since by the very rule of that law God would judge them according to that which our Saviour in a like case said to the Jews Joh. 5.45 Do not think that I will accuse you to the Father there is one that accuseth you even Moses in whom ye trust 2. that by that expression Out of Sion God hath shined the prophet intended either to set forth the glorious majesty wherewith God would manifest himself in judging those that had corrupted his worship alluding therein to the custome of Judges that are wont to cloth themselves with glorious robes when they are to sit in the judgement-seat or else to imply how clearly God would explain this doctrine concerning the ceremoniall worship so that there should be no obscurity in it but every one should clearly see how they ought therein to worship God and 3. that Sion is here called the perfection of beauty because there God had revealed himself to his people and was worshipped by them whilst all the world besides lay in dismall darknesse Vers 3. Our God shall come and shall not keep silence c. See the Note Exod. 14.14 As if he had said Though God may a while forbear wicked men amongst his people that think to delude him with mere formalities of outward services and sacrifices yet in due time he will certainly appear and will with great severity judge those that doe this for their grosse perverting of his law even with the same terrour wherewith at first he delivered the law at Sinai will he judge these men for their grosse abuse of his law which is clearly implyed in the following words A fire shall devour before him and it shall be very tempestuous round about him As for those words Our God in the first clause either the prophet doth therein joyn himself with the true worshippers of God implying thereby that however the profaner sort derided those few that worshipped God in spirit and truth yet their God would appear as a just judge to the terrour of those that pretended themselves to be his people but worshipped him not as his people were appointed to doe or else he speaks it in the name of the whole people of Israel to assure them that even that God whose people they professed themselves to be and who had given them the law by the hand of Moses would certainly judge them for corrupting his worship How they apply these words that understand them of the first or second coming of Christ as is before noted we may easily conceive for either they must be referred to Christs proceeding against carnall hypocriticall worshippers by the powerfull efficacy of the Gospel according to that the Apostle saith 2 Cor. 10.3 6 or else to that flaming fire wherein he shall appear when he comes again to judge the world Vers 4. He shall call to the heavens from above and to the earth that he may judge his people That is He will call both heaven and earth and all the creatures therein to bear witnesse to his proceedings in the judgement he would pronounce against his people intimating that he would discover their cause so clearly that if his people should not be convinced the very heavens and earth and all the creatures therein should bear witnesse against them see the Note above vers 1. I know that some understand this of Gods calling the heaven and the earth to give up their dead at the last judgement that they may be brought to stand before Gods tribunall or of their being called to bear witnesse to his majesty when he should come in glory to judge his people alluding still as before to the glory wherein God appeared at the giving of the law on mount Sinai and others understand it of the creatures being subservient to Christ for the saving of his elect people when he should come in the flesh and abolish the ceremoniall law But the first exposition is far the best Vers 5. Gather my Saints together unto me Here the Lord cites as it were the parties before him between whom there was a controversy concerning sacrifices and other outward rites of his worship For by his Saints he means the whole people of Israel and this title he gives them either because they were all such by calling and outward profession and so in regard of the wicked amongst them there may be a kind of Irony in the words covertly taxing them for not being such as they professed themselves to be or because there were some holy ones amongst them that did sincerely worship him and so for their sakes though but a few this honourable title is given to them the denomination being taken from the better part as when the Church with us though a mixed company is called holy And then for that clause which is added those that have made a Covenant with me by sacrifice either it is spoken with reference to that solemn ratifying of the Covenant betwixt God and the people of Israel by sacrifices at mount Sinai whereof we read Exod. 24.4 8 or else rather more generally in relation to all the sacrifices they offered at all times they being all seals of the Covenant betwixt God and them according to the custome of those times that when men made a Covenant one with another they offered sacrifices to confirm their Covenant and so this is added to shew the true end of sacrifices which was to be seals of the Covenant which God had made with that people and so thereby covertly to tax those who minded not
17 and that vers 8. is expresly applyed to Christ Zach. 9.10 Vers 1. Give the king thy judgements O God c. This prayer may be understood as made by David either in his own name or in the name of the people Give the king thy judgements O God and thy righteousnesse unto the kings son that is to Solomon For though some by the kings son in the second clause understand Solomons posterity yet I rather think it is Solomon that is here called both the king and the kings son this being peculiar to him and which could not be said either of Saul or David that sat in the throne before him that he was made king by right of succession of Gods appointment as the son and heir of David the king Only withall we must also include Christ who as man was the son and heir of David Luk. 1.32 the Lord God shall give unto him the throne of his father David and in regard of his divine nature the Son of God the great King of heaven and earth And then for the thing desired for Solomon in these words it is that God would enable him to govern his people justly according to that form of righteousnesse prescribed in his Word for by Gods judgements and Gods righteousnesse is meant either the knowledge of that way of righteous government prescribed in Gods law or those gifts and graces which God was wont to give to magistrates that they might justly govern the people or an ability and holy will to govern according to that exact pattern of Gods righteous governing the world So that it is in effect the same with that which Solomon begged of God for himself 1 Kings 3.9 But now as these words are referred to Christ the accomplishment is most clear for as the Father committed all judgement unto the Son Joh. 5.22 so he adorned his humane nature with a fulnesse of all grace requisite hereunto see Isa 11.2 3 and therefore some note that in reference to Christ this is spoken rather by way of prophesying what should be and by way of congratulating the graces and just government of Christ then of praying that this might be Vers 2. He shall judge c. That is When thou hast thus fitted him for the government of thy people as is before said then he shall judge thy people with righteousnesse and thy poor with judgement and most fitly might this be said of Christ the true Melchisedech see the Note Gen. 14.18 of whom it was prophesied Isa 32.1 Behold a king shall reign in righteousnesse See also Isa 11.4 and the Note Psal 43.1 Vers 3. The mountains shall bring peace to the people and the little hils by righteousnesse That is say some Expositours By reason of the righteousnesse of his government there shall be such peace that the barrennest parts of the kingdome shall be husbanded and shall yield the fruits of the earth in abundance which is indeed the usuall effect of peace see the Note 1 Kings 4.25 But rather I conceive it is a metaphoricall expression as if he had said that all kind of peace and prosperity should grow up and flourish in every part of the kingdome the earth should yield as fair a crop of peace and prosperity as of other the fruits of the earth as we use to say of any thing that is plentifull that it may be found growing under every hedge And the mention that is made of the mountains and hils is either only because Judea was a mountainous and hilly countrey or else to imply how the kingdome should in every place flourish in this regard as it is a sign of the universall fruitfulnesse of a land when even the mountains the most barren places do yield a rich encrease or that even those places should be safe and peaceable where wild beasts and robbers were wont to lurk However in this prophesy of the peace of his government there is an allusion certainly to the name of Solomon concerning which as also how this may be applyed to that peace which Christians enjoy by Christs subduing Satan sin and death see the Notes Gen. 14.18 2 Sam. 12.24 and 1 Kings 4.24 And withall observable it is how this agrees with that of the prophet Isa 32.17 And the work of righteousnesse shall be peace and the effect of righteousnesse quietnesse and assurance for ever Vers 5. They shall fear thee as long as the sun and moon endure c. This may be understood either as spoken to the king for whom he had hetherto prayed and so the meaning must be that because of his wisdome and justice in governing his kingdome the people should reverence and fear him and yield him willing and ready obedience as it is indeed expressely said of Solomon 1 Kings 3.28 that all Israel feared the king for they saw the wisdome of God was in him to doe judgement or else rather as spoken to God They shall fear thee c. as if he had said By the righteousnesse of the kings government O God religion shall be promoted and men shall be brought willingly and sincerely to fear and serve thee But now because it is said that this should be as long as the sun and moon endure c. that is to the end of the world this must needs be referred to Christ whose kingdome must continue for ever For we see in the later end of Solomons reign there was a great defection to idolatry amongst the people and at last his own servants rose up against him and when his son came to the throne ten of the tribes revolted from him Vers 6. He shall come down like rain upon the mowen grasse c. That is Whereas tyrants are like storms of wind and hail that destroy the fruits of the earth he shall be like sweet showrs that make the fruits of the earth to grow up and flourish because by the justice of his government the people of God shall flourish in every regard But especially is this accomplished in the kingdome of Christ by whose doctrine for which see the Note Deut. 32.2 and by the righteousnesse and goodnesse of whose government the Church shall flourish and be enriched with all kind of blessings especially spirituall their hearts shall be cheared with comfort and they shall bring forth abundantly the fruit of a holy life and conversation besides that it might be the more fitly said He shall come down like rain because his kingdome is in a speciall manner from above Joh. 3.31 see also Hos 6.3 Vers 7. In his daies shall the righteous flourish c. That is There shall be many righteous ones and they shall be exalted and be prosperous in every regard which most fitly suits with Christs kingdome who not only blesseth the righteous but makes men righteous and by the preaching of the Gospel amongst the Gentiles did wonderfully encrease the number of them and abundance of peace so long as the moon endureth see the Notes above vers 3
Vers 9. Thou rulest the raging of the sea c. To wit by keeping it within its bounds and making it calm at thy pleasure see the Notes Job 9.8 and 26.12 and 38.8 c or thou quellest the pride of tyrants and nations that are like the raging sea But that in these words the Psalmist doth particularly intend Gods dividing the red sea before the Israelites is evident by that which follows vers 10. Vers 10. Thou hast broken Rahab in pieces c. That is Egypt see the Note Psal 87.4 as one that is slain that is thou hast broken the Egyptians with a deadly blow destroying them with the waves of the sea as when a man is slain with a sword and with as much ease as a man is slain Vers 12. The North and the South thou hast created them Tabor and Hermon shall rejoyce in thy name As if he had said All parts of the world East West North and South were created by thee and do chearfully serve and praise thee their creatour for Tabor a mountain in the West of Canaan and Hermon in the East are here put for the East and West Vers 14. Iustice and judgement are the habitation of thy throne c. That is Thy throne is seated in the midst of justice and judgement thou dost order all things with most exact justice both by way of protecting and blessing thy people and by way of punishing thine and their enemies Or if we read it as it is in the margin Iustice and judgement are the establishment of thy throne then the meaning is that Gods kingdome on earth is upheld and magnified and made conspicuous in the world by his justice and judgement Mercy and truth shall go before thy face that is they shall be continually with thee and in thy presence see the Note Psal 85.13 Vers 15. Blessed is the people that know the joyfull sound c. That is who though they be in never so great distresse and danger yet they can rejoyce in that God is graciously present amongst them as their God and king and so can quietly rest on his favour and protection for in this expression the Psalmist alludes to the sounding of trumpets that was used amongst the Israelites upon divers occasions in the time of the Law that still as a sign of Gods favourable presence amongst them which who so understood they could not but exceedingly rejoyce therein for which see the Notes Numb 10.2 9 10 and 23.21 Yet withall consequently hereby must needs be implyed the happinesse of those that enjoyed the holy solemn assemblies of Gods people and that understanding the meaning of those sacred signs there used were refreshed with those spirituall joys that were signifyed thereby They shall walk O Lord in the light of thy countenance that is they shall rejoyce in thy favour see the Notes Psal 4.7 and Numb 6.25 26. through thy favour they shall go on prosperously in all their waies Vers 16. In thy Name shall they rejoyce all the day c. That is They shall continually rejoyce in thee or in thy favour and the daily effects thereof or in that they are thy people called by thy name and in thy righteousnesse shall they be exalted that is through thy faithfulnesse or in the confidence of thy faithfulnesse to them their spirits shall be lifted up with joy or they shall be encouraged against all adversities and enemies or through thy faithfulnesse they shall prosper flourish and become eminently great above others Some also understand this of the imputed righteousnesse of Christ to wit that thereby they shall be spiritually and eternally exalted Vers 17. For thou art the glory of their strength c. That is Thou givest them that strength whereby they glory and triumph over their enemies or whereby they become glorious or thou dost make thy self glorious in their strength or the glory of their strength consists in this that thou art their strength and in thy favour our horn shall be exalted see the Notes 1 Sam. 2.1 Vers 18. For the Lord is our defence c. Or as it is in the margin of our Bibles our shield that is our king see the Note Psa 47.9 is of the Lord that is the Lord made him king he did not exalt himself to that dignity which is more plainly expressed in the next words and our king is of the holy one of Israel see the Note Psal 71.22 And all this is meant of David but principally of Christ see the Notes 1 Sam. 16.1 Vers 19. Then c. That is When thou hadst appointed David to be king as was touched in the foregoing verse for the good of thy people thou spakest in vision to thy holy one to wit Gad or Nathan 2 Sam. 7.4 5 c. or rather to Samuel 1 Sam. 16.1 and saidest I have laid help upon one that is mighty that is I have set apart one to be king for the help of my people whom I have furnished with eminent gifts and graces of my spirit and so have made him a mighty man of valour wisedome every way exceeding able for that government and service I have exalted one chosen out of the people that is out of the common sort of people But all this with that which follows is chiefly meant of Christ see the Notes 1 Sam. 16.1 and Deut. 17.15 Vers 20. I have found David my servant c. And so Christ who is also called David Ezek. 34.23 is tearmed Gods chosen servant Isa 42.1 with my holy oyl have I anointed him see the Notes 1 Sam. 16.1 and Psal 45.7 Vers 21. With whom mine hand shall be established c. That is I will be so with him that I will never forsake him mine arm also shall strengthen him that is my full power not mine hand only but mine arm also shall be put forth for his help Vers 22. The enemy shall not exact upon him c. To wit by forcing taxes or tributes from him or otherwise oppressing him in his estate nor the son of wickednesse afflict him that is they shall not prevail over him how bold and desperate soever they be But now as we referre this promise to Christ it must be understood of his triumphing over all the enemies he grappled with see the Note 2 Sam. 7.10 Vers 24. But my faithfulnesse and my mercy shall be with him c. That is He shall be faithfull mercifull which shall be the chief ornaments of his kingdome or rather I will make good my promises to him notwithstanding his infirmities wherein mercy shall be shewed him and in my name shall his horn be exalted that is in the confidence of my help and favour he shall lift up his head with courage or rather by me or to the end my name may be glorified shall his kingdome be advanced and chiefly was this accomplished in the transcendent glory of Christs kingdome but see also the Notes Psal 20.1 and
afflict the righteous God will at length reduce things into a right order again pouring forth his wrath upon the wicked and abundantly blessing his righteous servants which may be meant either of this life or of that which is to come And then for the next clause and all the upright in heart shall follow it if we refer the former clause to the judgement of the last day then the meaning of it must be that all the upright shall earnestly long for this and follow after it in their desires or shall cleave to it and approve of it or if we referre it to that which God will doe here in this world then the meaning must be that when the righteous shall see judgement thus executed upon wicked men they shall the more chearfully follow after Gods favour in a way of righteousnesse though for a time they suffer therein as seeing that in the conclusion God will not fail both to reward the righteous and punish the wicked Vers 16. Who will rise up for me against the evil doers c. To wit to help me It is as if he had said No man will none but God as it follows in the next verse Vnlesse the Lord had been my help my soul had almost dwelt in silence And thus the Psalmist proves here by his own example what he had said before vers 13. that God would not utterly forsake his people Vers 18. When I said My foot slippeth thy mercy O Lord held me up That is When I apprehended my self in some danger or when I gave my self for lost at least my carnall heart began to conclude within me Well I am now gone there is no hope of escape He compares himself to a man standing on the very brink of some deep precipice or to a man flying before his enemies where the very slipping of the foot is enough to cause his utter ruine See also the Notes Psal 38.17 and 56.13 Vers 19. In the multitudes of my thoughts within me c. That is In the midst of those many and manifold griefs and cares and fears that perplex my spirit whilst I silently within my self think of many things concerning mine own innocency and miseries and dangers the prosperity and wickednesse of mine enemies and thy displeasure against me thy comforts delight my soul that is the comforts which I take in thee or which thou hast given me in thy Word and dost work in me by thy spirit do chear me up even in the midst of these perplexities And one of these comforts may be that which follows in the next verse Vers 20. Shall the throne of iniquity have fellowship with thee which frameth mischief by a law That is say some Expositours Dost thou judge as wicked tyrants do are thy proceedings in judgement any way like to theirs that oppresse men under a pretence of law and justice Doubtlesse that cannot be and therefore it cannot be that thou shouldest forsake or oppresse thy people But I rather take it thus Though oppressours in the throne sit in thy seat represent thy person yet when they abuse the law to injure men canst thou favour such men or approve such waies Doubtlesse thou dost abhorre them the more because they sit in the throne see Psal 5.5 Vers 23. And he shall bring upon them their own iniquity c. That is the evil which they have unjustly sought to bring upon others which is farther expressed in the next clause and shall cut them off in their own wickednesse see also the Note Psal 7.16 PSALM XCV Vers 1. O Come let us sing unto the Lord c. That this Psalm was penned by David though it be not here expressed is evident by that of the Apostle Heb. 4.7 Vers 2. Let us come before his presence with thanksgiving To wit in the Tabernacle the place of Gods spirituall presence It is in the Original let us prevent his face which may also imply a making hast to get thither every one striving who should be there first or a going thither to praise God freely and of their own accord before God did any way exact it of them or force them to it Vers 3. For the Lord is a great God and a great king above all Gods See the Note Deut. 10.17 Vers 4. In his hand are the deep places of the earth the strength of the hills is his also Or the heights of the hills are his also The meaning is that the whole earth even from the centre and the lowest foundation thereof to the tops of the highest mountains is born up ordered and governed by his power and providence and consequently all things high and low hidden and apparent as being all the work of his own hands Vers 6. Let us kneel before the Lord our maker To wit not only in respect of our naturall being as we are his creatures but also in respect of our spirituall being as he hath made us his adopted children and regenerated us by his spirit and made us new creatures as we are his workmanship created in Christ Iesus to good works Eph. 2.10 For that this last is included the following verse may probably induce us to think See also the Note Deut. 32.6 Vers 7. For he is our God and we are the people of his pasture and the sheep of his hand c. That is his peculiar people whom he hath engaged himself in a speciall manner to feed guide govern and protect as a shepheard doth his flock yea and that not merely by the hand of a servant but by his own immediate power and providence whence is that of our Saviour Joh. 10.27 28. my sheep hear my voice c. neither shall any man pluck them out of my hand see also the Notes Psal 77.20 and 23.1 2 3 4. And indeed it is probable that the Psalmist did purposely thus expresse himself not we are the sheep of his pasture and the people of his hand which might seem most proper but we are the people of his pasture and the sheep of his hand to imply 1. that Gods people were indeed as unable to help and provide for themselves as sheep were without a shepheard and 2. that though they were Gods flock yet they were a rationall flock and ought therefore to take notice of the care of their shepheard and to praise him for it As for the last clause To day if ye will hear his voice that must be joyned to that which follows in the next verse To day if ye will hear his voice harden not your hearts c. yet withall it seems to be added with reference to that which went before to wit to imply 1. that the speciall interest they had in God and the speciall care he took of them was evident in that the voice of his Word and law instructing them in the way of life was daily heard amongst them and 2. that therefore by hearing this his voice they were to approve themselves to be truly
the joy of the Church is set forth upon the conversion of the Gentiles Isa 60.5 thine heart shall fear to wit with admiration be enlarged to wit with joy because the abundance of the sea shall be converted unto thee c. And indeed as sorrow streighteneth the heart so joy doth dilate enlarge it this spirituall joy is the true well-spring of all free forward chearfull obedience Vers 36. Encline my heart unto thy testimonies not unto covetousnesse And so consequently not unto any other sinfull lusts Only covetousnesse is particularly expressed because that doth in a speciall manner take men off from the love study of Gods law is the root of all evil hereby also is implyed that Gods testimonies are better then all riches Vers 37. Turn away mine eyes from beholding vanity c. That is from looking so after vain things as for them to neglect thy law from beholding them so as thereby to be brought inordinately to affect them to be intangled in any sinfull practise quicken thou me in thy way that is direct me so in thy way that I may live thereby or cause me to live according to thy laws or which I like the best cause me to walk on with all livelinesse chearfulnesse zeal in the way of thy commandements Vers 38. Stablish thy word unto thy servant c. That is By thy spirit assure me that thy promises shall be made good to me or Perform what thou hast promised to thy servant who is devoted to thy fear that is who am only desirous carefull that I may continually persevere in thy fear who am therefore one of those to whom those promises are made Vers 39. Turn away my reproach which I fear c. I conceive that this is much the same with that which he had said before vers 31. O Lord put me not to shame for which see the Note there Yet some Expositours do limit this to the reproach of loosing the kingdome promised or the reproaches which he feared would befall him for the sin which he had committed in the matter of Uriah again others with more probability because of those words which I fear do understand it of the reproach which shall be the portion of the wicked at the day of judgement as if he had said The reproaches of men I fear not but that which I fear is lest I should be cast off with shame before thy tribunal let not that I beseech thee Lord be my portion or else of his fear lest the word truth of God should suffer reproach by his means as if he had in vain made his boast of them And accordingly we must understand the following clause for thy judgements are good that is they are holy just righteous faithfull profitable delightfull to those that observe them as if he should have said Therefore let them be so to me let me not be ashamed of the hope I have placed in them or Therefore cause me still to cleave close to them and not to bring reproach upon my self by any sinfull swerving from them or Therefore it is not sit that I should be erproached by men as an evil doer as long as I observe these good judgements and make them my rule in all things whatsoever Vers 40. Behold I have longed after thy precepts quicken me in thy righteousnesse That is quicken me in thy law which is exactly righteous the only rule of true righteousnesse see the Note above vers 37 or quicken me according as thou art a righteous God see the Note Psal 5.8 what is meant by quickning see in the Note above vers 25. Vers 42. So shall I have wherewith to answer him that reproacheth me c. That is to confute stop the mouths of them that reproach me for being so strict in my waies for trusting in thy word namely by shewing how God hath made good his promises to me for I trust in thy word it is as if he had said therefore let me have wherewith to answer those that reproach me for my confidence therein Vers 43. And take not the word of truth utterly out of my mouth c. As if he had said Whereas I have hitherto made profession of thy truth gloried of thy promises bring me not now into such a condition either by withholding thy grace or by not affording the help thou hast promised me in my trouble that I should now be afraid to professe thy truth or to glory of thy promises as I have done at least though thou mayest to try me leave me in such a condition for a time yet let it be but for a time take not the word of truth utterly that is for ever out of my mouth for saith he I have hoped in thy judgements that is thy word promises or the judgements thou hast threatned against wicked men which thou hast said thou wilt execute on the behalf of thy faithfull servants Vers 45. And I will walk at liberty That is chearfully willingly securely as being delivered from the bondage of sin freed from those doubts fears and terrours wherewith wicked men are perplexed It is in the Hebrew I will walk at large for which see the Notes Psal 4.1 Vers 48. My hands also will I lift up unto thy commandements c. That is I will with all earnestnesse endeavour to doe what is therein enjoyned or I will with all eagernesse embrace and study them as men reach forth their hands to those things they do most earnestly desire Yet some conceive that in these words the Psalmist alludes to the lifting up of the hands in swearing or prayer that he desired to imply thereby that he would bind himself by an oath to the observation of Gods laws or that he would addresse himself to the study of them with prayer to God for assistance therein Vers 51. The proud have had me greatly in derision c. That is They have derided me with all possible bitternesse that continually day by day And who he means by the proud see in the Note above vers 21. Yet have I not declined from thy law that is from the study of thy law from the waies of piety therein prescribed or to seek redresse or comfort in my troubles any other way then from thy word Vers 52. I remembred thy judgements of old O Lord have comforted my self Some by Gods judgements here understand the laws of God which were written in mens hearts from the first creation But though these may be included yet it is clear that the righteous acts of the Lord recorded in the Scriptures which God as a just judge had executed in all ages according to the threatnings annexed to his laws both in the punishments of the wicked the deliverances of his righteous servants are the judgements wherewith David is said here to have comforted himself Vers 53.
marvell though they care not what mischief they doe me Vers 151. Thou art near O Lord c. That is As mine enemies are near to mischief me so thou art near to help me to destroy mine enemies all thy commandements are truth to wit the commandements together with the promises threatnings annexed as if he should have said therefore I know thou art near unto me Vers 152. Concerning thy testimonies I have known of old c. That is from my tender years or from the first time that I began to study them or I have known by experience of old even in all foregoing ages that thou hast founded them for ever that is that thou hast ordained them to stand firm for ever see the Notes Psal 111.7 8. Vers 155. Salvation is far from the wicked for they seek not thy precepts That is so far they are from keeping them that they do not so much as desire to know them nor endeavour to keep them therefore I know that thou wilt not take part with my wicked enemies against me but wilt protect me from their rage or seeing salvation is far from them that seek not thy precepts therefore teach me thy law that I may not be in this danger Vers 159. Consider how I love thy precepts This may have particular reference to those words in the foregoing verse I beheld the transgressours was grieved because they kept not thy word as if from hence he would desire God to take notice how unfeignedly he loved Gods precepts Vers 160. Thy word is true from the beginning c. That is from the beginning of the world or ever since thou didst make known thy word to thy people it alwaies was unquestionably true And then that it should alwaies continue so to be is affirmed in the next clause and every one of thy righteous judgements endureth for ever for which see the Notes above vers 89. 142. Psal 111.7 8. Vers 161. Princes have persecuted me without a cause c. To wit such as by their power were able to crush him therefore are usually most feared such as by their place should have been rather a refuge to him to be injured by such men can least endure but my heart standeth in awe of thy word to wit in that I am afraid to doe any thing contrary to thy law for fear of these my persecutours in that I dare not take liberty to doe evil to them as they doe to me Vers 162. I rejoyce at thy word as one that findeth great spoil The ground of this expression is because the joy of such men is indeed alwaies exceeding great that having been a while before in danger of losing their own lives are suddenly not only advanced in their spirits with the honour of a glorious victory but also greatly enriched with the spoils of their enemies And the sitter this expression was for David because he had been a great warriour and because besides he had found the word very advantageous to him in his spirituall warfare Vers 163. I hate abhorre lying c. That is all false speaking hypocrisy yea every false way contrary to the word of God see the Note above vers 29 hence is the next clause opposed thereto but thy law do I love Vers 165. Great peace have they which love thy law c. That is All things shall goe prosperously with them nothing shall offend them that is nothing shall hurt them Or thus Great peace have they which love thy law that is they shall enjoy great quiet of mind peace of conscience as knowing the filial affection which they bear to thy word and being thereby assured of thy love and favour to them nothing shall offend them that is nothing shall trouble or disquiet them This last clause is in the Originall they shall have no stumbling-blocks so the meaning may be that those things which prove stumbling-blocks to others to make them fall into sin shall not by reason of the great respect which they bear to Gods law prove so unto them But then this must be understood of such a stumbling falling as ends in a finall apostacy for otherwise the best may fall into sin Vers 168. I have kept thy precepts thy testimonies for all my waies are before thee This he addeth either 1. by way of calling God to witnesse concerning the truth of that which he had said or 2. as a reason why he was so carefull to keep Gods precepts or 3. to set forth his sincerity in keeping Gods commandements to wit that he did it not that he might approve himself to the eye of man but that he might approve himself to God Vers 172. My tongue shall speak of thy word c. That is I shall not only sing forth thy praise but I shall also speak of thy word to the edification of others for all thy commandements are righteousnesse that is they are most righteous even the only perfect rule of righteousnesse consequently fit to be observed of all men the only means of reforming the unrighteousnesse of men from hence also he would imply that therefore he would teach others therein or that therefore he would extoll them declare to others how righteous they were or they are exceeding faithfull therefore I will declare the faithfulnesse of thy word and teach others to trust in it Vers 173. Let thine hand help me c. To wit in my seeking to know keep thy precepts or by delivering me out of my dangers and miseries or out of the hands of my enemies Vers 175. Let my soul live c. See the Note above ver 116 it shall praise thee to wit all my days let thy judgements help me that is by thy judgements executed upon mine enemies help me out of my troubles dangers But because in this Psalm by Gods judgements Gods laws are usually meant the meaning of this clause may be this Let thy judgements help me that is Let thy promises made to me in thy word be accomplished for my help or Let my integrity and sincere endeavour to keep thy judgements be for my help or lastly Let thy word help me in the praising of thy great name for that indeed went immediately before this clause Let my soul live and it shall praise thee and let thy judgements help me Vers 176. I have gone astray like a lost sheep c. To wit in regard of his wandring up down from one place to another in the time of his exile when he was shut out as it were from the Church the sheep-fold of Gods people or in regard of his going astray through infirmity from the ways of Gods commandements whereupon he desires the Lord his shepheard to seek him out bring him home again into the right way whenever he should thus goe astray seek thy servant and the reason he gives in the next
wisdome which he will not seek to attain if he hears of any that are eminent for any kind of wisdome he will endeavour to gain what he can from them and as long as there is any thing to be learned he will never give over But now if we read this Proverb as it is render'd in the margin of our Bibles He that separateth himself seeketh according to his desire and intermedleth in every businesse there are divers other expositions that may be given of it As 1. thus He that separateth himself to wit from his friend as desiring to break off friendship with him seeketh according to his desire that is he seeketh some occasion or other to effect what he desireth and intermedleth in every businesse that is he will be catching at every word that is spoken at every thing that is done though it be in businesses that no way concern himself that he may find some pretence to make a breach or to justifie the breach he hath made between him and his friend Or 2. thus He that separateth himself to wit in the avoiding of all lets impediments that may crosse his desire seeketh according to his desire that is seeketh after that which he desireth and intermedleth in every businesse that is he will leave no stone unrolled no course unattempted whereby he may hope to effect his desire Or 3. thus He that separateth himself that is He that out of self-conceit peevish stubbornnesse withdraws himself from the company and conversation of others as loving to goe in a way by himself though it be crosse to all the world relying with confidence upon his own judgement and despising the judgement of others seeketh according to his desire that is he pursueth his own desires and whatever it is wherein he pleaseth himself and intermedleth in every businesse that is he will be medling where he lists whatever the businesse be though it no way concerns him Or 4. thus He that separateth himself seeketh according to his desire that is He that upon causelesse pretences doth separate himself from the communion of the Church and the assemblies where God is worshipped doth quickly shake off all fear of God and man and with an unbridled desire seeks to satisfie his own lusts in doing whatever seems good in his own eyes Vers 2. A fool hath no delight in understanding but that his heart may discover it self That is say some Expositours he delights in knowledge for no other reason but that he may in a vain-glorious manner vaunt himself of it But I rather take it thus either 1. that A fool hath no delight in knowledge or piety or any thing that is good though he may doe that which simply in it self is good yet he never doeth it with any delight but that all his delight is in wicked speeches and actions whereby he discovers the wickednesse that is in his heart or 2. that he delights not to hear the wisdome and understanding of others as namely their wise instructions counsels but that all his desire is that he may be heard himself that he may vent what he hath conceived in his heart or any thing that comes into his mind though it be never so foolish or that he may follow his own humour against all that can be said to the contrary whereby the wickednesse of his heart is notably discovered Vers 3. When the wicked cometh then cometh contempt c. See the Note chap. 11.2 where the same thing is said of the proud man in particular Yet some extend this farther as namely that the wicked are wont to contemn both God and man all laws admonitions all dangers and punishments so that nothing can restrain them from their wicked waies and with ignominy reproach to wit because where the wicked man cometh he is not only wont to contemn men but also to cast upon them all the ignominy and disgrace he can and therewith also to load them with reproaches Yet the meaning of this last clause may be as well as the former that both contempt and ignominy and reproach do by the just judgement of God follow the wicked man whereever he goeth Vers 4. The words of a mans mouth are as deep waters c. That is The words of a wise mans mouth are as deep waters to wit 1. because they are full of profound wisdome which every shallow capacity cannot comprehend at least there is more wisdome in his words then one would at first think there is the force weight of his words is not easily discerned and 2. because such a man utters such words both continually plenteously nor can ever be drawn dry see the Note chap. 10.11 And indeed that this is meant peculiarly of the words of a wise man is evident by the following clause and the wel-spring of wisdome is as a flowing brook wherein either the same thing is again expressed in other tearms to wit that the wise mans mouth which is here tearmed the wel-spring of wisdome is as an ever-flowing brook or else a reason is given of the former clause to wit that because the wisdome of the wise is as a fountain or spring within him therefore wise speech doth stream forth from him as a flowing brook Vers 5. It is not good to accept the person of the wicked to overthrow the righteous in judgement As if he should have said Though it may seem a point of wisdome and policy for gain favour to do so yet it will be found to be in truth a thing both sinfull perillous see the Note chap. 17.26 And by the wicked the righteous here may be meant only such whose cause is wicked or righteous Yet it may be understood generally of men that are wicked or righteous because usually such as the man is such is the cause which he maintains Vers 6. A fools lips enter into contention c. That is Witlesse men void of naturall wisdome or wicked gracelesse fools by the rashnesse folly or by the wickednesse of their speeches by their slanders scoffs and other injurious insolent speeches do not only stir up contention brabling wrangling between themselves and others but also fighting as is implyed in the following clause and his mouth calleth for strokes that is it provokes men to strike him or sets others together by the eares But yet that expression in the first clause of entering into contention may be meant of such as will be medling with the quarrells of others and then by their folly though haply interposing themselves under a pretence of making peace do encrease the quarrell and it may be become parties in it and get some mischief amongst them Vers 7. A fools mouth is his destruction and his lips are the snare of his soul To wit in that they speak those things that bring their very lives in danger yea their souls too without repentance But see the Notes chap. 10.14 and 12.13 and 13.3 Vers
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
now added But I rather conceive that the drift of this expression is only to shew that having spoken before of several vanities whereto men in this life are subject and having in the close thereof shewed how men should remedy this by living comfortably and contentedly in all conditions he now betook himselfe to consider of other vanities Or that having spoken before of oppression and injustice Chap. 3.16 he now returned againe to consider of this vanity yet further thereby to shew how hard a thing it is to live contentedly as was advised in the close of the foregoing Chapter And the difference may be conceived to be this that before he spake only of the oppression that he found in seats of Justice but here now he speaks more generally of all the oppressions that are done not only amongst Magistrates but also amongst all other sorts of people And behold the teares of such as were oppressed and they had no comforter that is no body that did either afford them any help or that did so much as speak comfortâ—bly to them to wit either because they durst not doe it or because through hard-heartednesse and inhumanity they would not doe it And on the side of their oppressors there was power to wit in that they were men of might themselves and had many potent friends to side with them but they had no comforter which is againe repeated thereby to imply how great an aggravation of their misery this was or else with reference to the foregoing clause to shew how sad their condition was in regard of this circumstance that though they were altogether unable to defend themselves against their oppressors yet no body did compassionate their condition and afford them any comfort But however the drift of Solomon in mentioning this is to shew the vanity and misery that men in this life are subject to not only in regard of such as are thus oppressed but also in regard of others that must needs be troubled and afflicted at least if they be men that love Justice and feare God to see so much injustice and confusion in the world as we may more plainly see by that which followeth Vers 2. Wherefore I praised the dead which are already dead more then the living which are yet alive Either this must be taken as spoken by Solomon according to the judgement of flesh and blood because great miseries and oppressions make men weary of life and desirous to dye Or else as spoken with reference only to the sufferings of this life to wit that the dead are in a better condition then the living in this regard that the dead are out of danger of the misery and sorrow to which those that live here are continually subject for otherwise there is no question to be made but that life considered simply in it selfe is better then death and that to live though under great oppressions and miseries may be in many regards better then death seeing so living men may both by patient suffering and wel-doing bring much glory to God and doe much good to their brethren But what is intended by these expressions The dead which are already dead and the living which are yet alive I answer that the drift of these expressions may be only to imply the cause of this assertion to wit that the dead are in a better condition then the living because they are dead and so are not lyable to such oppressions and sorrowes and the living are in a worse estate because living they must needs be subject to these miseries Or rather by the dead which are already dead may be meant those that are quite dead and are thereby distinguished from those that may be said to be dead men only in regard of mortality or in regard of their being in any desperate condition out of which there seems to be no hope of recovery whence is that of the Prophet concerning the Jewes in Babylon Isa 26.19 Thy dead men shall live together with my dead body shall they arise Or that are continually dying under the hands of cruel oppressors that are still devouring them and as it were eating them alive according to that Mic. 3.3 They eate the flesh of my people and slay their skin from off them and they break their bones and chop them in pieces as for the pot and as flesh within the Caldron And by the living which are yet alive are meant those that by reason of their oppressors live in such a languishing condition that all that can be said of them is that they are yet alive and are not quite dead And so that which Solomon aimes at in the Emphasis of these expressions seemes to be this that those that are quite dead are happier then those that alwayes live a dying life because of the cruelty of their oppressors Vers 3. Yea better is he then both they which hath not yet been c. To wit in regard of this that he neither doth feele nor ever hath felt any misery But this also must be taken as spoken according to the judgement of sense and meerly with relation to the miseries that men in this life are liable to Doubtlesse not to have been cannot simply be preferred before a mans being in this life though herein he undergoe many sore afflictions and sorrowes and that because if men live in the feare of God their advancing Gods glory hereby their enjoying Gods favour and the hope they have of eternall happinesse may well overbalance all their misery But now if we compare the man yet unborne with him that lives meerly with respect to a suffering condition then unquestionably it is not so ill not to be at all as to live miserably especially to be miserable as wicked men are sometimes here but alwayes when they come to be cast into hell which is that our Saviour said of Judas that betrayed him Matth. 26.24 It had been good for that man if he had not been borne As for the following words Who hath not seen the evill work that is done under the Sunne therein the reason is given why the man that never was in the world is better then both he that lives under oppression and he that is dead and so is freed from all such miseries namely because such a one hath never seen the evill work that is done under the Sunne which may be meant not only of never undergoing the evill of any such oppressions for to see evill is often put in the Scripture phrase for suffering evill but also of never being afflicted with seeing such confusion and oppression in the world Vers 4. Againe I considered all travel and every right work c. That is all that is done by men with much industry and labour and with much exactnesse of skill and cunning and ingenuous invention all vertuous and commendable enterprizes all noble endeavours after eminency in any kind whatsoever that for this a man is envied of his neighbour that is of
people the performance of their vowes and because when men had sworn rashly and unadvisedly they were by the law of God to carry a peace offering to the Priest which for their atonement was to be offered to the Lord for which see the Notes Lev. 5.4 5. therefore men are here enjoyned that when they have made a vow and then afterwards begin to repent and to grudge at what they have vowed they should not then think to salve up the matter by going to the Priest and confessing that it was an error that they had so vowed and so save somewhat by giving a peace-offering instead of some greater matter they had vowed expecting thereby to be absolved from their vow and that because it would be most egregious folly and wickednesse thus to think to delude God and to abuse his Messenger and Minister See the Note also Pro. 20.25 Wherefore should God be angry at thy voice that is at these thy vaine excuses and destroy the work of thine hands that is all that thou hast gotten with the labour of thy hands and so by withholding a little thou shouldest bring ruine upon thy whole estate Or it may be meant of Gods crossing and disappointing him in all his enterprizes and affaires or particularly in those his endeavours for the prospering whereof he had made those inconsiderate vowes Vers 7. For in the multitude of dreames and many words there are also divers vanities c. See the Note before vers 3. For as there we are advised to avoyd rashnesse and forwardness in speaking lest that produce in prayer much vaine babling so here also that thereby we may avoyd rashnesse in vowing and that because in rash vowes there is usually much vanity as that mens vowes are many times sinfull foolish and unprofitable and that they often repent of what they have vowed and keep not faith with God and so by that meanes the Lord is offended men are scandalized and some calamity befalls those that have thus vowed As for the last clause But feare thou God which some also conceive is spoken with reference to the Angel mentioned before ver 6. to wit the Lord Christ this is prescribed as the meanes whereby men may be brought rightly to performe all religious worship and so particularly that of making vows for they that truly feare God will neither vow rashly nor be carelesse of performing what they have so solemnly promised to the Lord. Vers 8. If thou seest the oppression of the poore c. Two wayes I find given by Expositors for the connexion of these words with that which went before and they are both very probable The first is this that having in the foregoing part of the Chapter pressed men to feare God and to worship God in a right manner as the only remedy of that vanity to which men are subject here in this world and the only way wherein true happinesse is to be found because against this it might be objected that a mans tranquility may seeme hereby to be little mended in regard the poore especially those that are religious are so usually wronged and oppressed by those that are too mighty for them and if they fly to the Magistrates and Courts of Justice for remedy there they shall find Justice perverted and their oppressions rather encreased then eased this objection is here answered by shewing that God doth take notice of this and therefore will undoubtedly right them in his own due time The second is this that having hitherto in this Chapter taught men to prevent the vanities that are frequently found in mens performing the duties of Gods worship so here now he teacheth them to avoyd the vanity of being discontented and discouraged with the oppressions and injustice that are found in the world If thou seest the oppression if the poore and violent perverting of judgement and justice in a Province marvell not at the matter that is be not amazed or astonished as if it were a strange thing that this should be or that God should suffer or order it to be so marvell not at it so as to think hardly of God to be discontented and discouraged to distrust his providence or to grow weary of his service For he that is higher then the highest regardeth that is God who is higher then all the Potentates of the world the King of Kings and Lord of Lords Higher then the Kings of the earth Psal 89.27 doth from heaven his high and holy place take speciall notice of all such things and will in due time right the poore against their oppressors And there be higher then they to wit the holy Angels whom God sets as his subordinate Ministers over Kings and Kingdomes to defend the righteous and to execute his judgements upon tyrants and oppressors Vers 9. Moreover the profit of the earth is for all c That is That which ariseth out of the earth by the labours of the husbandman in the tillage and planting of his grounds and the breeding of cattell is for the supply of all sorts of men and all things that are necessary for the subsistence of men Many nations have been without money but the fruits of the earth they could never be without The King himselfe is served by the field that is he and his are supported and maintainted by such provisions as arise from the labours of the husbandman For the right understanding of Solomons aime in these words we must know 1. that he doth here returne to his former discourse concerning the vanity of all things under the Sunne Having in the foregoing part of the Chapter inserted a passage concerning the fear and worship of God as that which can only render men happy and remedy the vanities whereto the life of man is incident after this Digression he returnes againe to what he was before speaking of and falls upon discovering the vanity of all kind of riches wherein very many doe look for happinesse Only first by way of transition he sheweth here the excellency of husbandry above all other wayes of gain whatsoever by shewing the benefit that redounds to men by the fruits of the earth above all pecuniary possessions whatsoever and then afterwards he discovereth the vanity of both and 2. that withall there may be in these words some respect also to that which was said in the foregoing verse concerning the oppression and injustice of those that are in high places this which is said here in the commendation 〈◊〉 husbandry tending to shew that the greatest that are stand in need of the meanest amongst the people as the Apostle saith 1 Cor. 12.21 The head cannot say to the feet I have no need of you so that when great ones oppresse the poore by whom the earth is tilled they doe they know not what because both King and Nobles too must needs want bread and other necessaries if husbandry be destroyed Vers 10. He that loveth silver shall not be satisfied with silver c. Divers
must not under a pretence of justice and out of an over-weening opinion of their own wisdome be over-rigid in being inquisitive into the faults of others in censuring and judging others or in prosecuting the Law against them Extreame justice may be extreame injustice And they that will therefore stand alwayes upon such strict tearms of justice as never to remit in the least of their right nor wink at any thing that is amisse but think to correct all and to mend all that is not as it should be or alwayes to urge the letter of the Law and to be more severe in punishing offences then either reason or equity requires may well be counted over-wise and righteous over-much And to these it may well be said Why shouldest thou destroy thy selfe to wit because by this meanes men doe usually expose themselves to the envy and hatred of people and so many times bring themselves to some miserable end Or thirdly that men must take heed of being too highly conceited of their own righteousnesse or wisdome They that are ready in a vaine way of ostentation to vaunt and brag of their own righteousnesse and to despise others in comparison of themselves or that will think to be justified before God by their own righteousnesse may well be said to be over-wise and righteous over-much and are indeed in danger to be destroyed by him that resists the proud Jam. 4.6 Or fourthly that men must beware that they doe not out of an over-weening conceit of their own judgement make more sinnes and more duties then God hath made in his word for as they are over-wise that are wise above that which is written 1 Cor. 4.6 so they are righteous over-much that will needs be righteous above the written rule of the word by which meanes men may under a pretence of zeale be unjust and cruel and under a pretence of piety they may fall into superstition In conforming to the righteousnesse and holinesse enjoyned in Gods word men cannot be too strict and precise But when men out of an opiniative confidence in their own judgement shall be violently bent upon the doing of any thing which by the word of God they are no way bound to doe or shall scruple that which the word of God doth no where forbid though they may doe it conscientiously and upon opinion of duty then they are over-wise and righteous over-much That which therefore Solomon here enjoynes Gods people is a prudent and pious moderation of their behaviour in all things that they should be wise unto sobriety not resting too much upon their own understanding and judgement but advising with others Rom. 12.3 and that they should temper their zeale with godly wisdome and prudence according to that Phil. 4.5 Let your moderation be known unto all men And the reason whereby this is pressed is lest by doing otherwise men should involve themselves in desperate dangers as by such courses men often doe Why shouldest thou destroy thy selfe And this seemes to be inferred from that which was said before ver 15. that seeing just men doe often perish in their righteousnesse it is extreame madnesse by affecting a righteousnesse above that which God hath enjoyned causelessly to expose our selves to destroying troubles and perills Now this last Exposition seemeth to me the best because of that which is added by way of opposition hereto in the following verse Vers 17. Be not over-much wicked c. To wit by running on impenitently in wayes of wickednesse and so continually adding sin unto sin or by giving up our selves to any grosse enormities to any excesse of wickednesse boldnesse and impudency in sinning great and presumptuous sinnes But yet we must not so understand this as if there were allowance hereby given to some lesse degrees of wickednesse for all wickednesse is abominable before God and therefore he that is in the least degree wicked is over-much wicked Only having fore-warned men in the foregoing verse of being righteous over-much to wit by putting themselves upon any duty above that which God hath enjoyned them in his word here he addes that on the other side men must take heed that they doe not under a pretence of avoyding this run into another extremity of slighting all strictnesse of conversation prescribed in the word and laying the raines upon the neek of their lusts to commit sin with greedinesse And this likewise may seeme to be inferred from that which was said before ver 15. concerning wicked mens prolonging their dayes in their wickednesse that men should not from thence encourage themselves to grow impudently wicked And then for the following words Neither be thou foolish either the word over much is here againe to be understood and so the meaning is the same as in the foregoing clause that as men must not be so over-wise as to make duties and sinnes where God hath made none so they must not on the other hand be so extreamly foolish as not to mind at all what God enjoynes or forbids but without any scruple of conscience to break out into all licentiousnesse and loosenesse of life because hereby they must needs provoke God to displeasure and draw downe Gods judgements upon them which is chiefely intended in the following clause Why shouldest thou dye before thy time or as it is in the Hebrew not in thy time that is why shouldest thou provoke God to cut thee off by an untimely death for which see the Notes Job 16.32 22.16 Psal 55.23 Pro. 10.27 Though indeed this may also include wicked mens exposing themselves to an untimely end by being cut off by the sentence of the civill Magistrate or by wasting and consuming their own bodies with their wayes of luxury and wickednesse And besides this may be added to imply the folly of mens encouraging themselves in wickednesse from that mentioned ver 15. that such men do often prolong their lives in their wickednesse by shewing that quite contrary wickednesse doth usually cut short their dayes This I conceive is the full meaning of this place But yet as there are other different expositions given of the foregoing verse so also of this as 1. They that take that to be delivered as the judgement of carnall reason that men should not be so strictly religious as thereby to expose themselves to danger do take this to be the contrary advice of the Spirit of God implying that to goe about thus to temper and qualifie righteousness and wisdome with carnal policy is to be indeed wicked over-much grosse folly this being the ready way to expose men to Gods wrath and so to death yea to an untimely and unseasonable death 2. They that understand that of being so overwise and overjust as to question the wisdome and justice of the dispensation of Divine Providence they accordingly conceive that here Solomon affirms that for men to be thus arrogantly bold or because they cannot satisfie their own carnall reason herein therefore to deny or
business that men undertake and purpose to do there is a fit and seasonable opportunity to be taken and a right manner to be observed for the doing of it therefore the misery of man is great upon him that is men are commonly exposed to manifold miseries and calamities by reason that they know not or mind not the doing of things thus in a fit time and a right manner Now this which is thus generally delivered concerning the miseries that befall men for want of observing judiciously the fittest seasons and right way for the doing of those things they undertake Solomon addes with respect to that which he had said in the foregoing verse concerning the wisdome of observing this time and judgement in dealing with Kings shewing that subjects do usually bring much misery upon themselves because they want this wisdome of ordering themselves in their dealing with Kings seasonably and judiciously in all they do for the preventing or appeasing of their displeasure Or else he doth here make way to another point of wisdome which may conduce much to the tranquillity of mens lives so far as it is attainable here in this world and that is a heedfull prevention of or preparation for those evils which may come upon us we know not when nor how soon which is implyed by shewing that the best way to prevent these evils is by a circumspect care to do all things seasonably and with discretion and judgement for the manner of doing them as he had said before in his precept concerning obeying of Kings and withall that for want of this wisdome men doe commonly bring many miseries upon themselves which not being able to avoid there is no remedy against them but a patient bearing of them Vers 7. For he knoweth not that which shall be c. That is No man can foreknow what will be hereafter and so he cannot tell what the issue will be of any enterprise that he undertakes for who can tell him when or how it shall be that is no man can possibly inform him of things to come or of the manner how or the time when they shall be Now this is added to shew that seeing therefore men cannot foresee nor prevent the evil that is coming upon them and so can hardly know how to do things in the fittest season and manner the misery of man must needs be great both in regard of the continuall disquiet of his mind by his fears of the evil that may befall him and also in regard of the evils themselves that are like to come upon him Men may flatter themselves that thus and thus things will come to passe as they have suggested to themselves where as alas they know not what the event will be or how or when it will be the evils which God hath appointed shall come upon them and the more unexpectedly they come upon them the more heavily they will crush them Vers 8. There is no man that hath power over the spirit to retain the spirit c. That is when death comes no man is able to retain or hold his soul or breath of life from departing out of his body see the Notes Gen. 2.7 Job 10.12 34.14 It is as impossible for any man thus to retain his own spirit as it is to withhold the wind from blowing neither hath he power in the day of death to wit to secure himself from dying the mightiest men that have most power in the world are as unable to withstand death as the meanest and weakest amongst the people and there is no discharge or casting off weapons in that war that is in that terrible conflict when death mans great enemy as he is called 1 Cor. 15.26 shall assault men and nature is wont to resist his assaults with all its strength there is no possibility of being discharged or freed from fighting it out or of avoiding this combate neither is there any weapon of war wherewith any man can assault this adversary there is no arrow spear or javelin which men can let fly against him so that as there is no evading this war so it is impossible also to beat off this enemy before this all-conquering Champion sooner or later all men must fall who then as a Conqueror will carry them away to the grave only indeed spiritually the Saints shall through the death of Christ even in death it self be more then Conquerors neither shall wickednesse deliver those that are given to it that is say some Expositors their wealth and great estates gotten by wickednesse see the Note Pro. 10.2 or the pride insolency and tyranny of those that are in great places But I rather think that this is meant of those many base and unwarrantable practises wherewith wicked men when they have plunged themselves into danger are wont to endeavour to deliver themselves to wit that all such shifts and sinful crafty devices will be to no purpose shall they escape by iniquity saith David Psal 56.7 Doubtlesse wickednesse is more likely to hasten mens ruine then to deliver them from ruine And this is here added either 1. with reference to that foregoing precept vers 2. concerning the obeying of Kings therefore ought subjects to be very wary of provoking their King to displeasure because it is in his power to condemn them to death that disobey his commands and when he doth so it is not in the subjects power to retain his spirit the wickedness of rebellion can never deliver them Or else 2. with respect to what he had said in the foregoing verse concerning mans not heing able to foreknow future things whereto here he addes that as men cannot foresee evils coming upon them so neither can he withstand the greatest of worldly evils namely death thereby implying as I conceive that when men have been carefull to do all things seasonably and with judgement that they may not rashly expose themselves or their lives to danger for those evils which cannot be foreseen nor prevented the best way is wisely to prepare and set themselves to bear them cheerfully and patiently to submit to the Providence of God Vers 9. All this have I seen and applied mine heart unto every work that is done under the Sunne c. With this Transition much like to those he hath formerly often used see the Notes Chap. 7.15 23 25. he passeth to the observation of further vanities But the drift of the words seemes to be this that whilst he was considering of these observations of his whereof he had spoken concerning Magistrates and people in a way of civill government and of the good meanes that might be used to live quietly under Kings by a wise obeying their commands he took notice of this likewise further to wit that sometimes God though in justice to punish the sinnes of a nation doth suffer tyrants intolerably to crush and afflict the poor people adding yet this withall that Gods advancing such men to these places of dignity tends usually to
of the Law the persecutions of the world and the danger of all judgements and afflictions whatsoever whereto agreeth that promise concerning Christs kingdome Isa 4.6 And there shall be a tabernacle for a shadow in the day time from the heate c. See also the Notes Psal 17.8 91.1 121.5 6. And then by the Churches sitting down under his shadow with great delight is meant 1. Our putting our selves under his protection and government by owning him thorough faith as our Lord and Saviour 2. our abiding and persevering in our faith and union with him Joh. 15.4.3 The quieting of our hearts and spirits by this meanes from all feares and terrors that glorious rest foretold by the Prophet Isa 11.10 which Christ promiseth to all that embrace him by a lively faith Come unto me all ye that labour and are heavy laden and I will give you rest c. Mat. 11.28 29. see also Joh. 16.33 and which Believers have in all ages enjoyed by him Rom. 5.1 Being justified by faith we have peace with God through our Lord Jesus Christ 4. The full satisfaction which this yields to the soules of Believers causing them to sit down and without seeking any farther to place their whole happinesse and content in him alone and 5. the unexpressible delight and joy that doth hereupon cheare and revive their hearts And his fruit was sweet to my tast As if she had said My beloved reapes no fruit nor benefit by me but I reape abundance of fruit and benefit by him not only refreshing under his shadow but also fruit too the golden apples I gather from this my deare and precious apple-tree whereon I dayly feed by faith and find much sweetnesse therein And by this fruit is meant 1 all the workes of his Prophetical Priestly and Kingly office all that he did and suffered for our redemption and salvation the very meditation whereof yields exceeding great delight to the faithfull and 2ly all the spirituall blessings purchased for us and imparted to us thereby as the Gospel the fruit of his lips with all the promises and consolations thereof and all other Gospel ordinances and so likewise Remission of sin justification sanctification with all the fruits of righteousnesse wrought in us thereby our adoption the consolation of his Spirit that hidden Manna Revel 2.17 and what ever other benefits we enjoy through him but especially the hope of glory and life eternall with respect to which fruit it is that Christ is called the tree of life which is in the midst of the paradice of God Revel 2.7 For all these doe yield most sweet and pleasant delight to the soules of those that are made partakers thereof whence are those expressions we meet with in the Scripture Psal 119.103 How sweet are thy words unto my tast yea sweeter then honey to my mouth And Psal 34.8 O tast and see that the Lord is good And 1 Pet. 2.2 3. As new borne babes desire the sincere milk of the word that ye may grow thereby if so be that ye have tasted that the Lord is gracious All the sweets of earthly delights have no relish in them to a true Christian in comparison of the sweetnesse that he finds in Christ and his benefits Vers 4. He brought me to the banquetting house Here the Spouse relates how her beloved had formerly or at present manifested his singular love to her by bringing her into his banquetting house It is in the Original the house of wine and accordingly they translate this place thus He brought me to the wine-cellar and suitably hereunto because wine-cellars are low vaults under ground dark raw and cold but yet withall well stored and fraught with wine that cheareth the heart Psal 104.15 they understand this passage of the great refreshing comforts which Christ doth usually afford his people when he hath brought them for reasons best known to himselfe into an estate of deep and dismal affliction and sorrow That condition of darknesse and trouble which is in it selfe as a dungeon to the Spouse is by Christ made a wine-cellar Psal 119.71 It is good for me that I have been afflicted 2 Cor. 1.4 As the sufferings of Christ abound in us so our consolation also aboundeth by Christ. But reading the place as it is in our translation He brought me to the banquetting house I conceive that by Christs banquetting house here is meant the Scripture or the publick assemblies and ordinances whereto when the Saints are brought thorough the secret swaying of their hearts by his Spirit besides the communion which there they enjoy with Christ and with their brethren he there entertaines and feasts them with all variety of dainties the divers gifts and graces of his Spirit together with the sweetest of comforts working in them joyes unspeakeable and glorious And his banner over me was love They that expound the foregoing words of this verse of Christs making the afflicted estate of his Church to be as a wine-cellar to them doe accordingly understand this clause thus that in the afflictions of his people Christ the Captain of their salvation by the manifestation of his gracious presence amongst them and the love he beares them doth as with a banner displayed cheare them up proclaiming defence to them and resistance against their enemies according to that Isa 59.19 When the enemy shall come in like a floud the Spirit of the Lord shall lift up a standard against him But reading the foregoing words as they are in our Bibles He brought me to the banquetting house I conceive that accordingly in this following clause and his banner over me was love Solomon alludes to the custome of Captains hanging up their Banners or Ensignes over their heads when they made any great feasts thereby to adde the more glory and splendor to their entertainments and the Churches maine intent in these words is to shew that Christ by the manifestation of his love in the preaching of the Gospel doth exceedingly glad and rejoyce her heart And indeed the preaching of the Gospel may well be compared to a Standard a Banner or Ensigne displayed whose Motto or Device is LOVE and that in severall regards 1. Because the great work of preaching the Gospel is to lift up Christ crucified as a Banner displayed in the eyes of all nations to unfold and display before men all the heavenly mysteries of Gods eternall counsell concerning mans salvation and so to publish and make knowne that wonderfull love of God in giving his own Son to dye for poore sinners And hence are those expressions Joh. 3.14 As Moses lifted up the serpent in the wildernesse even so must the Son of man be lifted up to wit in the preaching of the Gospel and Gal. 3.1 O foolish Galatians before whose eyes Jesus Christ hath been evidently set forth crucified amongst you and Eph. 3.8 Vnto me is this grace given that I should preach among the Gentiles the unsearchable riches of Christ that is
Turn away thine eyes from me c. Taking occasion perhaps from the Spouses fixing her eyes upon him out of the exuberancy of her love to him and delight in him now that after a time of desertion she had recovered his presence againe the Bridegroom breakes forth into these passionate tearmes Turn away thine eyes from me which must not be taken as if he desired not she should look on him any more for there was nothing he desired more as he had said before Chap. 2.14 Let me see thy countenance c. but as a poetical expression wherewith he would set forth the surpassing beauty of the Church and the extreame vehemency of his affection namely that her beauty especially of her eyes was such that he was not able as it were to endure the brightnesse of them for they have overcome me It is in the Hebrew they have puffed me up or lifted me up to wit with joy and gladnesse or with a rapture of love but the meaning is that her beauty had transported him beyond himselfe Thy haire is as a flock of goates c. See the Note Chap. 4.1 Vers 6. Thy teeth are as a flock of sheep c. See the Note Chap. 4.2 Vers 7. As a piece of a Pomegranate are thy temples within thy locks See the Note Chap. 4.3 Vers 8. There are threescore Queens c. This is still added to cheare up the Spouse by letting her see how highly he esteemed her There are threescore Queens and fourescore Concubines which how they differed from those that were legal wives and therefore called Queens see in the Notes Gen. 22.24 25.6 Judg. 19.1 and Virgins without number that is hand-maids and maids of honour that attended upon the Queens and Concubines see the Note Psal 45.14 Some conceive that this is spoken indefinitely with respect to the Court of any Prince and that a definite number is also put for an indefinite as before Chap. 3.7 There are threescore Queens c. which they say is all one as if the Bridegroome had said Suppose there be or Though there should be in a Princes Court never so many Queens and Concubines and Virgins which are usually of the most beautifull women and most gorgeously attired yet alas amongst them all there would not be one found that were to be compared to my love But then others againe understand it of the women in Solomons family for say they because the Virgins are said to be indefinitely without number therefore it seemes most probable that by threescore Queens and fourescore Concubines is meant that there was of them just that definite number and this can therefore be meant of no other but Solomons Court though afterwards indeed in his old age it is said that he had seven hundred wives and three hundred Concubines 1 Kings 11.3 for which see the Note there And if we thus take the words the drift of them must needs be to shew that amongst these there were none that equalled the beauty and lovelinesse of his beloved Spouse And however some understand by these Queens and Concubines and Virgins without number the severall Nations and Assemblies in the world pretending an interest in Christ some better by many degrees and some worse and so make this passage to be the same in effect As if Christ had said Let there be never so many Nations Churches and Assemblies that call themselves by my name and challenge an interest in my love and that by their outward prosperity may seeme to have much respect from me and much worth in themselves yet they are all not worthy to be mentioned in comparison of my true Spouse yet I think the meaning may be rather taken to be plainly this that how excellent soever the beauty and bravery might be of the Queens and Concubines and Virgins in any Princes Court or particularly in Solomons yet in such an innumerable company there would not be one found that could match the spirituall beauty and glory of the Church and this is that which is added in the following verse Vers 9. My dove my undefiled c. See the Notes Chap. 2.14 4.7 is but one that is she is the only one whom I own as my Spouse as there are none fit to be ranked with her for beauty so there is none that are so deare to me nor that stand in so neare a relation to me as she doth there is no other people joyned to me by a Covenant of peace This is meant of the Catholique Church who as she is but one because all the particular true Churches that are on earth are so united together that they make but one body Eph. 4.4 There is one body and one spirit c. and because of their brotherly love and unity amongst themselves so also because though there are many Assemblies and bastard Churches that in the worlds judgement and their own esteeme are as Queens and Ladies Revel 18.7 Isa 47.7 yet there is but one true legitimate Church which Christ doth own as his Bride and Spouse She is the only one of her mother the choice one of her that bare her That is of the heavenly Jerusalem Which is the mother of us all Gal. 4.26 whose darling she is as being her only Child see Judg. 11.34 and exceeding beautifull as resembling her mother in her heavenly gifts and glorious excellencies Yea and some take this as spoken by way of comparison to wit that the Church was as deare to Christ as an only daughter useth to be to a tender mother Ye shall be a peculiar treasure unto me above all people saith the Lord to the Church of Israel Exod. 19.5 The daughters saw her and blessed her c. That is particular Churches or believers for in the Hebrew dialect the common body of any company of people are usually called the mother and severall members the daughters when by the preaching of the Gospel they came fully to understand her state and condition did admire her beauty and her happinesse in the love of her beloved and did pronounce her blessed see 2 Sam. 7.23 Psal 143.15 Yea the Queens and the Concubines and they praised her that is all sorts of people high and low even the most honourable and mighty Nations in the world both did and shall admire and extoll her spirituall beauty and glory Deut. 4.6 7. it is said that the nations should say of the Israelites Surely this great nation is a wise and understanding people c. see also Deut. 26.18 19. 33.29 Psal 126.2 and of the Christian Churches it is said Act. 5.13 that the people magnified them Yea this may be intended to imply that those that here pretend themselves falsely to be the Churches of Christ shall find if they repent not at least at the day of Judgement that there is but one true Church and how happy they were that joyned themselves thereto Vers 10. Who is she that looketh forth c Very
also said to be white and ruddy chap. 5.10 2ly how sweet pleasing and delightfull he is not to his father only Isa 42.1 Behold my servant whom I uphold mine elect in whom my soule delighteth but also to his Saints whose consciences are refreshed by the sense of his grace even as the braine is refreshed with the smell of the sweetest flowers see the Notes Chap. 1.3 12 13 14. And 3. that though Christs condition here in this world was meane and low as a lilie in the valleys yet he was the more precious for this and received the more abundant grace and glory Vers 2. As the lilie among thornes so is my love among the daughters That is the daughters of Jerusalem or the daughters of men and so it is the same with that chap. 18. O thou fairest among women They that hold it was the Spouse that in the foregoing verse tearmed her selfe the rose of Sharon and the lilie of the valleys doe accordingly say that the Bridegroome catching hold of those words doth here presently reply that she might well tearme her selfe a lilie since all the daughters amongst whom she lived were but as thornes if compared with her But if it were Christ that there tearmed himselfe the lilie of the valleys then it is cleare that he proceeds here to glory also in his Spouses beauty in that as he was a lilie so was she also as being clothed with his righteousnesse and sanctified with his Spirit in regard whereto it is that St John saith 1 Joh. 4.17 That as he is so are we in this world and the Apostle Paul 1 Cor. 6.17 That he that is joyned unto the Lord is one spirit So that the drift of these words is either 1. to set forth the state of the Church here in this world to wit that as the soft lilie when it grows amongst thornes is pricked and torne by them so is it with the Church here in this world living here amongst wicked ungodly men she is continually afflicted and persecuted by them whence is that Hos 2.6 Behold I will hedge up thy way with thornes and that Ezek. 28.24 There shall be no more a pricking briar unto the house of Israel nor any grieving thorne of all that are round about them see also the Notes Numb 33.55 and 2 Sam. 23.6 whereto we may adde also that as the lilie retaines her purity and sweetnesse even in the midst of brambles and thornes yea and smells the more sweetly the more it is bruised by the thornes so the faithfull retaine their innocence and integrity when they dwell amongst the vilest men and the more they are galled and persecuted by them the more heavenly-sweet their conversation is in every regard and likewise that God doth many times make use even of wicked ungodly men as a hedge of thornes for the defence of his Church against others that seek to ruine her Or 2. rather to set forth the excellency of the Church by way of comparing her with others As the lilie among thornes so is my love among the daughters That is when a lilie doth grow or If we suppose a lilie to grow up among thornes as far as the sweet white and beautifull lilie doth excell those saplesse and fruitlesse thornes that are good for nothing but to be burnt in the fire so far doth the Church in honour and dignity excell all other companies and assemblies of people whatsoever And so it is likewise with every Saint in particular in regard of the wicked professing themselves Gods people amongst whom they live they are as so many lilies amongst thornes being blameless and harmless the sons of God without rebuke in the midst of a crooked and perverse nation among whom they shine as lights in the world Phil. 2.15 And indeed as the worthlesnesse and basenesse of the thornes doth the more set forth the beauty of the lilies so doth the vild courses of ungodly men the more set forth the holinesse of true Christians This I say is chiefely intended by this comparative expression which is evident in the next verse where the Churches Reply is to the very same purpose Vers 3. As the apple tree among the trees of the wood so is my beloved among the sons These are clearely the words of the Spouse and observable it is how Pastoral-like the expressions still are Lenta salix quantum pallenti cedit olivae Her beloved had said in the foregoing verse that she excelled all the daughters as far as the lilie excells thornes and now she extols him in the same kind of language As the apple-tree among the trees of the wood that is as far as the apple-tree which yields variety and oftentimes abundance of fruit both lovely and sweet and profitable doth excell all other the trees of the wood which either beare no fruit or that which is sower bitter and unsavory meate fitter for hogs then men so is my beloved among the sons that is so far doth my beloved excell all other the sons of men see the Note Psal 45.2 or all other the sons of God or that pretend themselves to be the sons of God None of those Cedars the Angels are to be compared to him and much lesse to children of men who are such poore worthlesse shrubs and least of all those false Christs and false Prophets called before his companions chap. 1.7 trees that bring forth none but poysonous fruits Grapes of gall of the vine of Sodome and of the fields of Gomorrah Deut. 32.32 And thus the Spouse hath returned to her beloved the praise which he had given her but with advantage and encrease for whereas the lilie excells the thornes only in beauty and sweetnesse the apple-tree excells all other the trees of the wood not only in that it is lovely to the eye and sweet to the smell according to that expression Chap. 7.8 Thy breasts shall be as clusters of the vine and the smell of thy nose like apples but also in that it yields fruit that is cordial for the stomack and pleasant to the tast as is afterwards expressed in the last clause of this verse I sat down under his shadow with great delight To wit as weary travellers in the heate of the day are wont to sit down under the boughes of some goodly shadowy tree thereby to shelter themselves from the scorching beames of the Sun and so in the coole of that shadow doe rest themselves to their great refreshing and delight The protection which Princes yield to their subjects is usually set forth in the Scriptures by the shelter of a shadow as in Lam. 4.20 The breath of our nostrills the anointed of the Lord was taken in their pits of whom we said Vnder his shadow we shall live among the heathen see also Judg. 9.15 By the shadow of this apple-tree therefore is meant the protection which Christ yields to all true believers by his providence and mediation from the scorching heate of Gods wrath the curses