is his strong city that is he trusts in his wealth as in a strong city for so Solomon explains himself chap. 18.11 The rich mans wealth is his strong city and as an high wall in his own conceit whereas on the other side the destruction of the poor is their poverty that is the poor are ready as despairing to conclude that their poverty will be their destruction And thus the main drift of this Proverb may be hereby to shew what cause men have therefore to be contented with a moderate estate according to that chap. 30.8 Give me neither poverty nor riches c. Vers 16. The labour of the righteous tendeth to life c. This is severall waies expounded that upon very probable grounds 1. Thus that all the endeavours of the righteous are that they may obtain life eternall and consequently that they may live holily righteously and herein we may include also that they labour to procure this to others too but the fruit of the wicked that is their waies the fruit of their thoughts tend to sin so to death temporall and eternall which is the wages of sin Or 2. thus The labour of the righteous tendeth to life that is they labour merely that they theirs may live without taking any sinfull courses to help themselves not that they may have to spend luxuriously and to satisfy their lusts the fruit of the wicked to sin that is the fruit of all their labours is that they may make provision for the flesh to fulfill the lusts thereof Or 3. thus The labour of the righteous tendeth to life that is the goods that righteous men get by their labour or any other honest way tend to life here eternall life hereafter because they are carefull to imploy them for good which the Lord will recompence with life blessednesse the fruit of the wicked to sin that is all their revenues are spent in sinfull courses which must needs tend to death and thus the poor estate of the godly labouring man as tending to life may in that regard be preferred here before the great revenues of wicked rich men attending to death The two last Expositions I judge the best Vers 17. He is in the way of life that keepeth instruction c. That is he that is willing to receive obey instruction and reproof but he that refuseth reproof erreth and so is in the way of death to wit because refusing the means of grace he must needs straggle into the by-paths of sin and so perish everlastingly yea and with himself he is likely to draw others into the same condemnation which is expressed in the last clause according as some translate it he that refuseth reproof causeth to erre Vers 18. He that hideth hatred with lying lips he that uttereth a slander is a fool That is they are both fools though their practices are contrary to one another the one dissembling his hatred the other discovering it presently with slandering or reviling language yet they are both wicked men Vers 19. In the multitude of words there wanteth not sin c. To wit when they are hastily unadvisedly uttered and by men that effect to be alwaies talking and therefore such men are no better then fools Eccles 5.3 A fools voice is known by multitude of words but he that restaineth his lips is wise that is that considereth what is fit to be spoken and what not and so restraineth himself from speaking at all adventures every thing that comes into his mind It is not therefore all speaking much that is here condemned Act. 20.7 it is noted of Paul that at Troas he preached unto the disciples there and continued his speech untill midnight but Solomons aim is only to shew that because it is a very hard thing for a weak man a long time together so strictly to watch over order his tongue but that at some time or other it will slip aside therefore those men that give liberty to their tongues to run out at randome must needs speak many things that they should not Whence is that counsell of the Apostle be swift to hear slow to speak Jam. 1.19 Vers 20. The tongue of the iust is as choice silver c. Though we may conceive severall reasons why the tongue of the just may well be compared to choice silver as 1. because it is purified from the drosse of all lying flattery vanity and babling and all other the sins whereto the tongues of men are naturally enclined and 2. because it yields a pleasant sound pleasing and delightfull both to God and good men Let me hear thy voice for thy voice is sweet saith Christ to his spouse Cant. 2.14 yet the main reason why Solomon useth this expression here is to shew that the speech of the righteous is precious profitable full of many holy instructions and admonitions that are much for the profit and benefit of those that hear them therefore much more precious must their hearts needs be from whence all this store comes where there are more excellent things treasured up then with their tongues they are able to expresse But now on the contrary the heart of the wicked is little worth like drosse rather then silver the meaning is that all their wisdome thoughts and counsels are little worth and therefore accordingly also their tongues though they may make a great noise must needs be of no worth nor use at all Vers 21. The lips of the righteous feed man c. That is He hath not only whereon to live himself but also out of the abundance of his heart his lips do with holy instructions admonitions consolations feed the souls of many unto life eternall chear and refresh them when they are ready to faint so he is as some great rich man that keeps open house where all comers may freely eat refresh themselves but fools die for want of wisdome that is because they will not hearken to those that would afford them the instructions of life they destroy themselves with their folly or they are so far from this feeding of others that they themselves starve and perish for want of wisdome Ver. 22. The blessing of the Lord it maketh rich c. That is that only that doth it he addeth no sorrow with it that is with that blessing whereby men are enriched Now though this be most true of spirituall riches to which some therefore apply it yet here questionlesse Solomon speaks of outward riches And the difference which here he makes between those that are enriched by the favour blessing of God upon them those that are enriched any other way consists in these things 1. that such men are not terrified in conscience as worldly men usually are for those unjust waies whereby they have scraped their wealth together but are on the contrary cheared with the discovery of Gods love to them in the blessings he
abroad all the world over whereto the prophets also seem to allude where they call Christ the branch as Zach. 6.12 and Isa 11.1 a rod out of the stem of Iesse and a branch out of his roots And to the same purpose is the following clause I have ordained a lamp for mine anointed that is that there shall be still one of his posterity in whom the glory of his kingdome shall live and shine forth see the Note 1 Kings 11.39 Which yet was chiefly accomplished in Christ in whom this kingdome did indeed shine forth most gloriously even unto the ends of the earth But see the Note also 2 Sam. 21.17 Vers 18. His enemies will I cloth with shame c. See the Note Job 8.22 but upon himself shall his crown flourish that is upon his own head the heads of his posterity even unto Christ in whom his kingdome shall flourish unto all eternity PSALM CXXXIII Vers 1. BEhold how good and how pleasant it is for brethren to dwell together in unity That which is said most probably by Expositours concerning the occasion of penning this Psalm is either that it was purposely provided to be sung by the Israelites at those three solemn feasts when all the males were to come up to worship God together at Jerusalem or else that it was composed upon occasion of that pacification that was made amongst the Israelites either after the suppressing of Absaloms rebellion or rather when after many years civill wars that had been in the land between David the house of Saul all the tribes did at last joyntly submit to David and so lived peaceably together as brethren under his government whereupon as from the experience they now had how much better it was with them when they lived thus comfortably together in unity and peace then when before they were continually seeking to destroy one another he commends unto them brotherly love concord Behold how good how pleasant it is c. Vers 2. It is like the precious ointment upon the head that ran down upon the beard even Aarons beard that went down to the skirts of his garments That is It must needs yield as much refreshing content and delight both to God man especially to those that live thus as brethren together as that precious ointment did that was alwaies poured forth upon the head of Aaron and his successours when they were consecrated to the high priests office nor only to the high priest himself but also to all that were about him to whom the fragrant smell thereof did spread And the rather doth he compare the unity of brethren to this holy ointment which was peculiarly designed to that religious service of consecrating the high priest because he desired hereby to intimate first that the brotherly concord which he chiefly intended was when they joyned together with one consent in a way of religion to wit in the pure worship of God being all of them indued with the sweet smelling graces of Gods holy spirit 2. that this brotherly concord is an effect of that spirit of grace peace which being plentifully poured forth upon Christ the head of the Church runs down upon all the members of his body and is the bond of their spirituall union Vers 3. As the dew of Hermon c. As by the similitude in the foregoing verse David shewed how pleasant it is for brethren to dwell together in unity so by this here he shews how good it is that is how profitable As the dew of Hermon and as the dew that descended upon the mountains of Zion that is as the dew that falls from heaven upon such a fat fruitfull soil as is that of mount Hermon and the mountains near about Zion or Jerusalem doth cause these places to yield great encrease profit so doth brotherly love through Gods blessing bring all variety of outward plenty with it to those that do sincerely practise it besides that it doth also make men fruitfull in good works both towards God towards man For there that is where brethren do thus dwell together in unity the Lord commanded the blessing that is he poureth forth upon such men all variety of blessings see the Notes Psal 42.8 44.4 68.28 71.3 even life for evermore that is not only a long prosperous life here but also life eternall in heaven whereof therefore brotherly love is made an unquestionable sign 1 Joh. 3.14 We know that we have passed from death unto life because we love the brethren Yet some understand that by life for evermore here is meant that God would give a happy life to all that should so agree together throughout all generations PSALM CXXXIV Vers 1. BEhold blesse ye the Lord all ye servants of the Lord c. That is all ye Priests Levites as appears by the following words which by night stand in the house of the Lord for though some devout men women of the people were sometimes wont to wait upon Gods service in the Temple even by night as is noted of Anna Luk. 2.37 that she departed not from the temple but served God with fastings prayers night day yet here the Psalmist seems to speak of such as by their office place were constantly to give attendance upon the service of God in the Temple by night as well as by day as the word stand doth here import And that this was the constant charge of the Priests Levites as in their courses they waited in the Temple is evident Levit. 8.35 1 Sam. 3.3 in many other places as a kings guard are wont to watch by night in his Court so did they keep their watches in the Sanctuary However the aim and scope of this exhortation to these Priests Levites is all one as if he had said Think it not enough that you watch by night in the Temple or that you perform there the outward ceremonial service but see that you give God that spirituall service of praising his name which he chiefly requires See also the following Note Vers 3. The Lord that made heaven earth blesse thee out of Zion That is say some Expositours every one of you Priests Levites that doe carefully perform your duty as I have said in praising the Lord. But now others conceive that this is here added as the substance of that prayer wherewith the Psalmist desires that the Priests would blesse the people when they lifted up their hands in the Sanctuary as was said in the foregoing verse Yea some also hold that this Psalm is written dialogue-wise and that accordingly the two first verses must be taken as spoken by the people to the Priests Levites then this as the answer of the Priests Levites to them or else that the two first verses contain the words of David to the Priests Levites then this their answer to David their king See the Note Psal 118.26 As
in the Scripture and the idol-gods which the Israelites were forbidden to worship are called strange gods yet I rather think it is meant here of a whorish wife and that because that suits best with the words in the following verse which forsaketh the guide of her youth and forgetteth the covenant of her God such a one may best be called the strange woman because she is not the adulterers wife but another mans and therefore ought to be held as a stranger to any other which is also intended in the following clause even from the stranger which flattereth with her words Only we must know 1. that because the Hebrew word here translated the stranger doth as some conceive most properly signify an alien a woman of a forreign nation therefore some think that the common whore is so called because if any such were through abuse or toleration suffered amongst the Israelites contrary to that expresse law Deut. 23.17 they were looked upon as heathens excommunicate persons and others hold that the adulteresse is so called because she had alienated her self from God his people by her filthy conversation or because it was as unlawfull for a man to goe in to such a one as it was for the Israelites of old to marry with the daughters of Canaan 2. that though the adulteresse is wont to flatter her husband the better to hide her sin yet here Solomon speaks of the flatteries wherewith she enticeth other men to commit folly with her alledging this as the excellency of wisedome that it will preserve a man from the flatteries of such harlots Vers 17. Which forsaketh the guide of her youth c. Should we understand the foregoing verse of the unmarried whore then by the guide of her youth might be meant her father or any other guardian or governour under whom she had been brought up accordingly likewise the following clause and forgetteth the covenant of her God might be understood of the law of God or the covenant whereby all Gods people stand engaged to God not to commit any such abomination as whoredome is But doubtlesse Solomon speaks here of the adulteresse and accordingly by the guide of her youth is meant her husband to whom she was married in her youth as one she took to be her head and guide even as the same title is given to God in relation to his spouse the Church Jer. 3.4 Wilt thou not from this time cry unto me My father thou art the guide of my youth and it is of her breaking the marriage covenant whereof God is the authour witnesse that the following clause is meant and forgetteth the covenant of her God And this I conceive is here added to render such adulteresses the more abominable to shew how little cause there is why any man should be moved with such a womans flatteries that hath been already so perfidious not only to her husband to whom she was married in her youth when the love of women to their husbands useth to be most fervent from whom consequently she hath received many expressions of love and kindnesse but also to the Lord himself before whom she had solemnly promised to be faithfull to her husband Vers 18. For her house enclineth unto death c. Though it be most true that the whoredomes and adulteries of women do bring upon themselves without repentance certain destruction yet that this is not here as some would have it at least principally intended is evident because this is added to shew how great the benefit is that wisedome delivers men from the strange woman as was said before vers 16. For saith Solomon her house enclineth to death that is the very being with her in her house or the frequenting of her house is infectious and deadly and tends to the utter ruine of men both in regard of temporall and eternall death and her paths unto the dead that is the way that leads to her house or the wicked courses wherein she brings men to live that follow her and converse with her are the sure way to destruction The summe therefore of these words is this that adultery is the way to death not only eternall but temporall here in this world to wit both in regard that lust doth usually wast the vital powers and shortens mens lives sometimes they die of filthy diseases contracted by their uncleannesse and also in regard they are often cut off either by the rage of the jealous husband or by the sword of the magistrate or by some quarrels arising amongst those that are rivals in the love of these harlots or by some other way of divine wrath as usually by the Lords suffering them to fall into other sins that bring them to the gallows see Heb. 13.4 As for the phrases here used that her house enclineth unto death and her paths unto the dead they import as much as if it had been said either that her house is even bending and sinking ready to fall upon the heads of those that are there implying that both she and those that keep her company are continually in danger of utter ruine or else that her house is in the way that leads down-hill to death and eternall destruction or that the way to her house carries men down headlong to utter ruine Vers 19. None that goe unto her c. That is say some Expositours that lye with her according to that Isa 8.3 And I went unto the prophetesse and she conceived c. But I rather take it thus None that goe unto her that is that keep her company converse with her return again that is do ever get out of her power and leave this sin and turn to the Lord by unfeigned repentance no more then dead men of whom he had spoken in the foregoing verse do ever return from the grave or hell neither take they hold of the paths of life that is neither do they reform themselves or betake themselves to live a holy spirituall life that they may be saved though upon some sudden motions they may sometimes seem to catch at the paths of life yet they do not seriously constantly lay hold on them Indeed because it cannot truly be said that none that are insnared with harlots do ever repent turn to the Lord therefore I take it to be an hyperbolicall comparative expression none that goe unto her return again that is few or none of them none to speak of according to that Isa 64.7 there is none that calleth upon thy name that stirreth up himself to take hold of thee that is none in a manner And upon this account because whoremongers adulterers do so seldome return to the Lord by repentance in allusion thereto the same is said concerning the idolatrous Israelites Hos 5.4 They will not frame their doings to turn unto their God for the spirit of whoredome is in the midst of them Vers 21. For the upright shall dwell in
even as if they were asleep yea as if they were dead men it makes men carelesse and negligent in their affairs and senselesse of the misery they are like to bring upon themselves which yet will come upon them as the next clause sheweth and an idle soul shall suffer hunger Vers 16. He that keepeth the commandement keepeth his own soul c. That is He that sincerely desireth endeavoureth to keep Gods commandements doth thereby preserve himself from death temporall and eternall for that this is the meaning of these words appears by the opposite clause but he that despiseth his waies shall die that is that lives carelesly and walks at randome not minding what he doth or that taketh no care to order his life according to Gods commandements see the Note chap. 13.13 But this Proverb may be understood also of observing or despising the command of the civil Magistrate Vers 18. Chasten thy son while there is hope and let not thy soul spare for his crying Or as it is in the margin of our Bibles to his destruction or to cause him to die And the meaning may be either that the fathers sparing of his child would tend to his destruction and as we use to say bring him to the gallows or that a father should not forbear when his sons wickednesse so required to cause him to be put to death according to that law made for a rebellious son Deut 21.18 21. Vers 19. A man of great wrath shall suffer punishment for if thou deliver him c. To wit whether it be by appeasing his wrath or by freeing him from the danger whereinto by his passion he had brought himself thou must do it again and that because he will upon some other occasion be passionate again and so by his passion will bring himself again and again into danger Vers 20. Hear counsell and receive instruction c. That is the counsell and instruction that is here given in this Book or rather the counsell and instruction of God and all good men in generall that thou maiest be wise in thy later end that is that though thou hast spent the former part of thy time in vanity and wickednesse yet thou mayest be wise at last or that thou mayest be wise when thou comest to be old or when thou comest to die to wit that then it may appear that thou art wise that then thou mayest reap the fruit thereof for the meaning is not that we should not seek to be wise in our youth but therefore it is said that thou mayest be wise in thy later end because then wisdome stands men in most stead and all their felicity depends upon their being wise then Vers 21. There are many devices in mans heart neverthelesse the counsell of the Lord that shall stand Some by the counsell of the Lord here do understand the counsell that he gives unto men in his word and accordingly they understand this place thus that when men are in a demurre what to doe they have usually many devices in their heads never regarding the directions of Gods word whether or no that which they contrive be agreeable to what is there enjoyned but it is they only that follow the counsell of Gods word that shall prosper in what they undertake But I rather conceive that it is the eternall purpose and decree of God that is here called the counsell of the Lord so the meaning of the words seems to be this that men have usually many various devices in their thoughts for the effecting of what they desire which in the conclusion come to nothing but that Gods counsell is alwaies unchangeably the same and sure to be accomplished See the Notes chap. 16.1 9. Vers 22. The desire of a man is his kindnesse c. That is That which a man doth naturally desire or which he ought to desire is that he may be able to shew kindnesse to others that he may be open-handed and bountifull to those that stand in need of it and a poor man is better then a liar that is a poor man that hath not to give and yet haply desires to give if he had it is better see the Note 2 Cor. 12.8 then a rich man that pretends himself not able to give when he hath abundance or that promiseth to give doth not and that maketh a shew of kindnesse when there is no such thing in his heart and so is a liar or a poor man is better then a false-dealing rich man Thus I conceive this Proverb may be best understood Yet there are many other expositions given of it that are not altogether improbable as 1. that men are usually kind to others with an aim to procure from them the accomplishment of their desire in some greater matter and that a poor man that hath nothing to give is better then such an one that makes merchandise of his kindnesse or 2. that there is nothing makes a man more to be desired amongst men then his kindnesse c or 3. that it is usuall with men to pretend that their desire of riches is merely that they may be kind and bountifull to others but that a poor man who is contented with his mean estate is better then a rich man that falsly seeks to hide his covetousnesse under a pretence of intending to doe good unto others or 4. that men are ambitious to shew kindnesse and not to stand in need of the relief of others but that a poor man not ashamed of his poverty is better then one that will make a shew of giving though he be fitter to receive alms from others Vers 23. The fear of the Lord tendeth to life c. See the Notes chap. 10.27 and 14.27 and he that hath it shall abide satisfied to wit with abundance of all desireable blessings or with his interest in God and his assurance of Gods provident care over him he shall not be visited with evil that is with any thing that shall be truly hurtfull to him Vers 24. A slothfull man hideth his hand in his bosome c. To wit that in cold weather he may there keep it warm and will not so much as bring it to his mouth again to wit to feed himself which is an hyperbolicall expression shewing that hunger cannot prevail against such mens sloth and that they will not doe no not those things that are most easie and most necessary to be done see chap. 26.12 Vers 25. Smite a scorner and the simple will beware c. That is though it will doe no good to the scorner yet another man that errs out of weaknesse and ignorance will take warning by it and reprove one that hath understanding and he will understand knowledge that is he will understand his errour mend what is amisse there will be no need to smite him a gentle reproof will serve the turn Yet this last clause and he will understand knowledge may be referred to the simple
that thou thy self hast cursed others That is reproached and spoken evil of others And therefore as thou wouldst have others to bear with thine infirmities so resolve thou to bear with the infirmities of others Vers 23. All this have I proved by wisdome c. Solomons drift in this and the following verse is from his own proof and experience first to assert the certainty of those precepts he had hitherto given for the remedying of those vanities as much as may be whereto men are subject here in this world and particularly of that which he had said concerning the singular protection which wisdom affords to men against their own corruptions the dangers ensuing thereupon and Secondly to set forth the difficulty of attaining this wisdom thereby to teach men not to be over ready to think upon some progresse they have made in their endeavours after wisdome and knowledge that they know as much as is to be known that because the more they know the more they will discover their want of knowledge and yet withall to content themselves with such a measure of knowledge as is attainable in this life and not to aspire after the knowledge of those things that are above their reach All this have I proved by wisdome that is by means of that wisdome which God was pleased in an extraordinary measure to confer upon me and wherein I laboured by all possible means dayly to grow and increase I did experimentally find the truth of all that which I have hitherto taught either concerning the vanity of all things here below or concerning the means prescribed whereby men may come to live with as much comfort and content as is attainable in the midst of so much vanity or particularly concerning the great advantage which true wisdom yields to men in this And yet withall he addes that after all his endeavours he came far short of that degree of wisdom which he sought to attain as is expressed in the following words I said I will be wise that is I fully determined with my self to use all means that I might atttain to perfection of wisdome and perswaded my self that by those endeavours of mine I should attain it but it was far from me that is I was still far from attaining that perfection of wisdome which I laboured for I found it still far above my reach and that because the more he searched into Gods works of creation and providence the more unsearchable depths he found therein the more knowledge he attained the clearer discovery he still made of his own wants herein and after the diligence he used in tracing all the severall wayes which men take for the attaining of true happinesse he found himself still far from attaining that wisdome thereby which he sought for Vers 24. That which is far off and exceeding deep who can find it out As if he had said As men cannot discern those things that are very far distant from them nor dive into those things that are exceeding deep so neither can they fully comprehend the works of God and the reason thereof and that because they are so exceeding mysterious and profound and so far beyond the reach of the eye of mans reason And therefore no marvel it is though wisdome be so hard to be attained Vers 25. I applyed mine heart to know c. In the Hebrew it is I and mine heart compassed to know and to search and to seek out wisdome But the meaning is this that though he found wisdome so hard to be attained yet this did not discourage him but rather made him more eager in the pursuite of it in so much that he did seriously and with all possible diligence turn himself every way and made curious search into every thing wherein any knowledge was to be gotten leaving no means unattempted whereby he might hope to attain the wisdome he sought for and the reason of things that is the nature and causes of things why things are thus and thus and why men did that which he observed they did that weighing diligently the true principles and causes of all things and comparing them with others he might be able to give a clear and distinct judgement concerning all things whatsoever and to know the wickednesse of folly even of foolishnesse and madnesse that is the exceeding wickednesse folly and madnesse that is in the wayes of ungodly men And observable it is that first he buckled himself to search out wisdome and then afterwards to discover the folly of wickednesse that so the first might be an Antidote against the second But see the Notes Chap. 1.13 17. Some conceive that Solomons drift in this verse is to shew that having found the reason of Gods works to be above his reach he addressed himself in the next place to observe the ordinary passages of mens lives But I rather conceive that Solomon intending in the following verses to set forth some other vanities observed by him besides those formerly mentioned in this book he premiseth by way of introduction thereunto that which he saith here concerning the diligent search that he had made after knowledge in the exact discovery both of good and evil Vers 26. And I find more bitter then death the woman whose heart is snares and nets c. That is the harlot or whorish woman whose heart is said to be snares and nets because her heart is continually intent upon the designe of intangling mens affections and is alwayes full of manifold cunning frauds and devices whereby to deceive insnare and destroy men and her hands as bands because by her wanton dalliances her cogging gifts and lascivious embraces she binds those to her whom she hath once insnared and holds them in bondage as her slaves triumphing and insulting over them at her pleasure Now this woman Solomon saith he had found more bitter then death because though she seemes in her words and outward carriage to be sweeter then honey and softer then oile yet indeed in regard of the miseries she brings upon men she is more bitter then death and it were better for a man to dye then to be intangled by her see the Notes Pro. 5.3 4. even in regard of the miseries she brings upon a man in this life the terrors of his conscience the ruining of his estate the scorn and reproach he endures the rotting and consuming of his body by noysome and filthy diseases he is in a worse condition then that of men that dye by an ordinary death But then besides whereas death doth only deprive men of this bodily and momentany life the harlot deprives men of life eternall and separates betwixt them and God whose favour is better then life Psal 63.3 Death in some wayes and cases may be an honour to men yea it may be so sanctified and sweetned as that it may be to men a most welcome and desirable mercy But a mans being overcome by a harlot can tend to nothing but misery shame and
bignesse and vast compasse that a Princes family cannot fill them but still they seem in many places empty and desolate Vers 15. Or with Princes that had gold who filled their houses with silver That is with the richest of Princes who gathered in their life time the greatest masse of treasure yet some understand this as spoken with reference to a custome used in those times of burying much treasure in the houses that is the graves and tombes of their great Princes Vers 16. Or as an hidden untimely birth I had not been c. That is had I not been born but dyed in the womb which also Iob had wished before vers 10. such as the condition of abortives is that perish in the womb to wit either those that by some mischance miscarry within a while after they are conceived called here an hidden untimely birth because they are presently laid by or cast away as unpleasing spectacles or not at all looked after or else because the form and lineaments of a child in such imperfect embryoes cannot well be discerned or those that have their full and perfect shape but then die in the wombe and so being dead-born never see light such saith Iob had been then my condition I had not been that is I had never been numbred amongst the sons of Adam but had been wholly buried in oblivion and had passed without name as Solomon we see speaks of such an untimely birth Eccles 6.4 He cometh in and departeth in darknesse and his name shall be covered with darknesse Vers 17. There the wicked cease from troubling and there the weary be at rest By the weary here may be meant those that wicked oppressours have wearied with continuall troubles and then the summe of the whole verse is this that in the grave the oppressours and the oppressed are both at rest together But the weary here intended may be also the wicked persecutours and oppressours that do weary and tire out themselves with vexing and troubling others till they come to be laid in the graves and then there they are at rest and this may seem the more probable exposition because in the following verse he speaks of those that suffer and here therefore it is likely of those only that make men suffer Vers 18. There the prisoners rest together they hear not the voice of the oppressour Because wicked oppressours use bitter words and with their terrible threatning and their insulting and scoffing language are wont to wound as deeply those that are under their power as any other way hence is this expression they hear not the voice of the oppressour Vers 20. Wherefore is light given to him that is in misery and life unto the bitter in soul These words are added to imply how earnestly now he desired death They are indeed a kind of expostulation with God for continuing life to those that are in such misery that they had rather die then live but doubtlesse though the extremity of his miseries wrung these words from him yet he did not utter them with a purpose to contend with God and to charge him with dealing too hardly with those that are in misery Indeed they are words of lamentation rather then expostulation wherefore is light given to him that is in misery that is Alas it were well for those that are in bitter calamities if they might die they cannot but earnestly desire it and it is a kind of addition to their miseries that they must live though they would die Revel 9.6 And in those daies shall men seek death and shall not find it and shall desire to die and death shall flee from them Vers 23. Why is light given to a man whose way is hid and whom God hath hedged in That is to a man that cannot find out the meaning of Gods dealing with him or why it is that he is so sorely afflicted or rather to a man whom God hath so hedged and hemmed in with many and divers calamities and those so desperate and inextricable that poor wretch it is not possible he should conceive which way to turn himself or what course to take to find out any way of escape whereby he might wind himself out of these troubles and therefore must needs be in continuall perplexity to think what will become of him and what the end will be of all these miseries that are fallen upon him Much to this purpose is that complaint of the Church Lam. 3.9 He hath inclosed my waies with hewen stone he hath made my paths crooked Vers 24. For my sighing cometh before I eat This is added to imply that he was one of those of whom he had spoken to whom it was an addition of miseries that they must still live though they can see no hope of deliverance and that because though he had alwaies worked out his salvation with fear and trembling which is at least implyed vers 25 26. The thing which I greatly feared is come upon me yet his miseries were so grievous and continuall without intermission that he had not so much space of freedome as to eat his meat in quiet nor could forbear his sighs and tears when the naturall desire of food was most urgent upon him which indeed is most like that complaint of the Psalmist Psal 102.9 I have eaten ashes like bread and mingled my drink with weeping Some expositours understand this of his sighing because of the pain it would be to him to eat in regard of his ulcers wherewith he was every where filled or because it grieved him to think that he must by feeding uphold the life which he would so gladly be rid of but the first exposition is far the most proper And my roarings are poured out like the waters That is violently abundantly and without ceasing for he compares his roaring to the pouring out of waters 1. Because when waters are poured forth or break through the banks that before held them in they rush out in great abundance and with unresistable violence 2. Because the waters of rivers flow on continually without ceasing as being still supplyed from their fountains and springs and 3. Because the noise of his roarings by reason of their violence was much like that of waters where they break forth with such fury and carry all before them that stands in their way It must be a great affliction that can make a man of spirit to mourn and therefore much more that which makes him cry out and roare therefore the extremity of a mans misery is usually set forth in the Scripture by this that it makes him roar as Psal 32.3 I roared for the very disquietnesse of my soul So that when Iob complains not only that his sorrows made him roar but also that his roarings were poured forth like water this implyes how exceeding grievous his miseries were Vers 25. For the thing I greatly feared is come upon me c. This is added as an aggravation of his misery to shew
indignation and hot displeasure against me All kind of plagues especially those that come suddenly and swiftly are compared to arrows in the Scripture Psal 38.2 For thine arrows stick fast in me and thy hand presseth me sore and again Ezek. 5.16 But here they are principally the inward terrours wherewith his soul and conscience were wounded that are compared to arrows yea to poysoned arrows it being usuall in those daies to poyson the heads of their arrows in times of war and that because the miseries he underwent however grievous in themselves were far the more grievous and did the more torment him because they were dipped as it were in the poyson of Gods wrath and displeasure that is he apprehended that God had in his wrath and hot indignation laid these heavy punishments upon him which made them so insufferably painfull insomuch that they did with their burning drink up his spirit that is his vitall spirits and strength or his bloud wherein lye the vitall spirits according to that which the Lord saith Deut. 32.42 I will make mine arrows drunk with bloud and my sword shall devour flesh and that with the bloud of the slain c. Vers 5. Doth the wild asse bray when he hath grasse or loweth the ox over his fodder Two severall waies these words are expounded by Interpreters and haply what both say Iob did intend 1. That it is no wonder though they that lived in all plenty and peace were so quiet and still and spake nothing that might savour of impatience and discontent were he in such an estate he could do so even the bruit beasts both wild and tame yea those that have the least shadow of understanding in them the asse and the ox will be quiet when they want nothing and were they not therefore too uncharitable they might well think that he would not complain so bitterly if he had not just cause But then 2. some again understand them as spoken to shew the reason why the words that Eliphaz had spoken to him did no whit appease his grief to wit because he had said nothing that could yield true satisfaction to a troubled soul namely as he applyed what he said charging Iob with hypocrisie and that now he quarrelled with God being justly punished for his former wickednesse even the bruitest beasts saith Iob are quiet when they have whereon to feed and worse were I therefore then a beast if I should not be pacified had there been any thing in your words that might have eased or refreshed my mind Vers 6. Can that which is unsavoury be eaten without salt c. These words as those before may also be probably expounded two severall waies to wit 1. That it is not possible that any man should take pleasure in such bitter afflictions as God had mingled for him to drink yea that he should not abhorre them and complain of the bitternesse of them no more then it is possible for a man not to distaste that which is unsavoury and hath no relish in it all afflictions are grievous especially such as have no mixture of any thing that is pleasing and if the want of a little salt make men distaste meat needs must Iob distaste such bitter sorrows as he had underwent unlesse he were sencelesse and stupid or 2. That Eliphaz his speech to him had been so harsh and bitter that it was as possible for a mans palate to find relish in the white of an egge or any other unsavoury meat as for him to receive any comfort from such unsavoury speeches as he had uttered and indeed though Eliphaz spake what was most true in it self yet as he applyed it there was not the least grain of pity or prudence in what he had said and so was more likely to imbitter his spirit more and more then any whit to allay his grief or temper his passions Vers 7. The things that my soul refuseth to touch are as my sorrowfull meat Iob here proceeds still on in the metaphor he had formerly used comparing the words of Eliphaz to bitter meat now given him to feed upon to his great sorrow which heretofore he should have abhorred to touch he was forced now to swallow down that with grief which in former times he could not have endured Others understand this more generally of all the severall miseries that Iob underwent which he was forced now to feed upon though in former times his stomack would have risen against them yea some understand it of the corruption running down from his soars upon his meat by means whereof that which formerly he should have loathed to touch he was now forced to eat together with his meat But the first exposition is the best Vers 9. Even that it would please God to destroy me that he would let loose his hand and cut me off That is that God would be pleased presently to cut me off and make an end of me and not suffer me thus to languish away by degrees hitherto he hath held back his hand that though I were wounded yet his strokes might not be mortall but by this meanes my miserie is the greater and therefore my desire is if he would be so pleased that he would let loose his hand and strike home even that he would out of hand presently destroy me Vers 10. Then should I yet have comfort yea I would harden my self in sorrow That is If I were sure that God would out of hand make an end of me that would be some comfort to me and though what I suffered were never so bitter yet would I harden my self to endure it For I have not concealed the words of the holy One. This Iob gives as a reason why he desired death to wit because he had alwaies professed the truth of God and therefore knew well that death could do him no hurt but only give him an entrance into a blessed and happy estate Vers 11. What is my strength that I should hope and what is mine end that I should prolong my life This is added as another reason why he desired death and might justly doe so to wit because his condition was such that he could not hope that his life could long continue languish he might a while in that grievous misery and better it were for him to be cut off presently then to doe so but to hope he should prolong his daies it was altogether vain and that because he was not able to endure such grievous misery as he suffered his strength would not bear it Eliphaz had told him that because of the great things that God often doth in the world the poor hath hope even in their lowest condition chap. 5.16 and again vers 24 25. that if he would turn unto the Lord he should know that his tabernacle should be in peace his seed should be great and his off-spring as the grasse of the earth and that he should come to his grave in a full age c. In answer
therefore to all this Iob now tells him that he was so worn out with the miseries he had undergone that he could not hope in regard of any strength in him that his life should be prolonged for the recovering of such a happy condition This is the drift of these words what is my strength that I should hope and so likewise do many Expositours understand the next clause also what is mine end that I should prolong my life for they conceive that by his end here is meant the end of his misery that he could not see any likelyhood that his miseries should come to an end and so should therefore desire still to live or rather that it is meant of the end of his life that mans life being so fading and transitory and so soon at an end there was no reason why he should hope long to prolong his life especially lying under the pressure of such insupportable miseries and therefore had just cause rather to desire that he might be presently cut off But there is another Exposition of the last clause which others and that upon good grounds do most approove what is mine end that I should prolong my life as if he had said I know no such evil in coming to mine end that I should desire to prolong my life the misery of dying cannot be so great thar I should desire to avoid that to spin out my life in that grievous misery I now undergo since after death I am sure to be in a blessed condition let them therefore that have no hope in their death desire the prolonging of their life but as for me being assured what mine end will be I see not why I may not well desire death rather then life Vers 12. Is my strength the strength of stones or is my flesh of brasse To wit that I should hope to outwear these grievous miseries I lie under or for the present endure them without complaint as if I had no sence nor feeling of them No I am made of flesh and bones as well as others and therefore must needs feel what I endure nor can long endure what I feel Vers 13. Is not my help in me and is wisedome driven quite from me Either hereby is meant that Iob was not yet so void of wisedome and judgement but that he was able to discern between right and wrong and so accordingly to judge of their unjust dealing with him to help himself and maintain his cause against all their false accusations or else rather that he had in him that which would sustain and support him against all their harsh censures to wit his innocency and the testimony of a good conscience and that he did still continue in the fear of God which is the only true wisedome And indeed this exposition agrees well with that of the Apostle Gal. 6.4 But let every man proove his own work and then shall he have rejoycing in himself alone and not in another Vers 15. My brethren have dealt deceitfully as a brook and as the stream of brooks they passe away c. Iob here compares his friends to winter brooks that are full of water in the winter and are dryed up in the summer and the reason why he so compares them is more fully explained in the following verses to wit that as those brooks when the traveller passeth by them in the winter time having then no need of them overflow their banks and by reason of rain and snow are full of water and blackish by reason of the ice which may be meant of their being black by reason of the deepnesse of waters or of the colour of ice and so being frozen seem stable and like to continue but then in the warm summer they are suddenly dryed up and gone at first haply there are severall little drilling streams here and there passing through the sands which are therefore called vers 18. the paths of their way but at last even they also are dryed up and vanish to nothing and so when the troups of Tema and companies of Sheba that is those that travell through the countries of Tema and Sheba of Arabia the desert and happy where they went by troups because of the danger of robbers that had formerly taken notice of those brooks in winter time do afterwards in summer time come thither to seek for water to quench their thirst whereof they are exceeding desirous in those hot countries they find none and so are ashamed and confounded as men use to be that have long hoped certainly for any thing and then in time of need their expectation fails them so did his friends deceive him now for in the time of his prosperity when he had no need of their comfort they made a fair show of great friendship but now in his afflictions when he had need of their comfort they failed him quite Vers 19. The troups of Tema looked the companies of Sheba waited for them That is the inhabitants of Arabia the desert and Arabia the happy travelling either for merchandise or other occasions from those countries for the posterity of Tema the son of Ishmael Gen. 25.15 did inhabit Arabia the desert and the posterity of Sheba who was the grandchild of Abraham by Keturah Gen. 25.3 did inhabit the other Arabia Vers 21. For now ye are nothing ye see my casting down and are afraid That is ye yield me no comfort Iust such as those brooks before spoken of are in the summer to the thirsty travellers such are you to me for having made great show of love in the time of my prosperity when I had no need of you now in the day of my calamity when I stand in need of your friendship ye are nothing not one drop of comfort comes from you my affliction you see and are afraid that is you stand astonished not able to speak one word of comfort yea ye are ready to fly off from me as being afraid to be infected by me and are startled at me as a fearfull spectacle of Gods vengeance one upon whom the wrath of God is poured forth because of my sins Vers 22. Did I say bring unto me or give a reward for me of your substance The drift of Iob in these words might be either to clear himself from that charge of being so impatient merely for the losse of his estate because his not seeking to them to have his losses repaired did plainly discover that it was not that which did so exceedingly pinch him or else to aggravate their uncharitablenesse If he had desired of them a supply of his wants or help in his troubles it had been fit they should have done it and was it not hard then they should not afford him a mouth full of counsell or comfort or lastly to shew how causelessely they were so harsh to him Did I say bring unto me c. That is being deprived of my estate I sent not to you to relieve me or to give me any
of my cause yet more exactly Vers 30. Is there iniquity in my tongue cannot my tast discern perverse things That is do I or have I spoken that which is unjust am I not able to judge what is true and what is false what is just and what is unjust or observing what I shall farther now say you shall find that I will not utter any thing false or unjust and that I am able to judge of things and that I have not spoken a misse in defending my innocency as you think I have done CHAP. VII Vers 1. IS there not an appointed time to man upon earth c. Some read the first clause of this verse Is there not a warfare to man upon earth and accordingly conceive that mans life is by Iob here compared to a warfare both because as souldiers are continually exposed to variety of dangers and all kind of hard labour and sorrows hunger and thirst and heat and cold and watching and wearisome travels c. So is man in this life subject to all kind of miseries and likewise as souldiers are hired but for a time and then receive their pay and at length are discharged so is it with men there is a time to wit the hour of death when they are discharged from all the miseries of this life But the best translation I conceive is that in our Text Is there not an appointed time to man upon earth for that best agreeth with the second clause are not his daies also like the daies of an hireling However the meaning of the words is evident for Iob here returns as he had desired his friends they might do vers 29. of the former chapter to a review of his estate and undertakes to make it manifest to them that it was not such an heinous offence as they would make it that he had wished for death and desired that God would cut him off considering the grievous misery that he endured to which end in the first place he here wisheth them to consider that there is an appointed time for man upon earth and that his daies also are like the daies of an hireling that is as the hired servant is hired but for a certain time and so though he endures much hard labour during the time of his service yet that time being run out then there is an end and he takes his rest so is it with man God hath allotted him a set time for his daies upon earth which are indeed few and full of labour and sorrow like the daies of an hireling but then death brings rest so from thence afterwards concluding that it was no more strange that he should desire death especially if the unusuall miseries that he underwent were all weighed then that an hireling should desire an end of his hard service c. Vers 2. As a servant earnestly desireth the shadow That is the night and indeed as in all places the rest and cool of the night is most welcome to the weary labourer so especially in those hot countries where they must needs by day be scorched with the scalding heat of the Sun Vers 3. So am I made to possesse moneths of vanity c. That is in such a sad and wearisome condition panting and longing after some ease and rest do I spend my daies only it is worse with me then it is with the servant and hireling for he when he hath wrought all day receives his wages at night and then can lie down quietly and take his rest but I am in misery whole moneths together and when the night comes that is as laborious and troublesome to me as the day is and that is all the wages and the reward I have for the misery I undergoe and therefore well may I desire the shadow of death as the labouring servant doth the shadow of the night as knowing in this life rest I shall find none By moneths of vanity are meant moneths of restlesse misery wherein he enjoyed no comfort nothing of the good and rest he expected but mere vanity and vexation of spirit and when he saith he was made to possesse these moneths of vanity his meaning is that these sad times and sore afflictions were certainly and unavoidably imposed upon him by the hand of God and lay upon him continually without intermission in which regard he had cause enough to desire he might die and be rid of these miseries Vers 5. My flesh is clothed with worms and clods of dust c. This he mentioned to shew the strangenesse of his misery and so why he thought the time of his life so tedious and irksome to wit that his flesh was clothed that is covered all over from head to foot as with a garment with worms and clods of dust where by worms are meant either lice or very worms which do sometimes breed in the corruption that distils out of sores and ulcers when they are not constantly washed and kept clean and by clods of dust are meant either the very clods of dust which whilst he lay tumbling on the ground did cleave to his ulcerous body or rather the very dry scabs of his sores which were like clods of dust or the scurf wherewith when he had clawed his scabs his flesh was overspread and that his skin was broken to wit chapped with extreme drynesse or broken with ulcers and so with the filth and corrupt matter that issued thence very loathsome Vers 6. My daies are swifter then a weavers shuttle and are spent without hope That is my life is suddenly spent in a manner and gone without hope of recovery And this Iob adds to prevent an objection which his friends had indeed harped upon chap. 5.18 c. to wit that if he would repent and turn to God as he ought to doe God would put an end to all his miseries and prolong his daies No saith he there is no hope of that I may plainly see that my end is at hand and why should I then wish for any thing but the hastening of my death to put an end to my miseries Vers 7. O remember that my life is wind Iob having as he thought cleared it sufficiently that a man in misery might as well long for death and desire it as the hireling may desire the night for rest c. especially being in such a condition as he was without hope of seeing any other end of his misery but only death he turns here his speech to God and desires him to remember that his life was but a blast of wind that is suddenly gone without hope of recovery as the Psalmist also expresseth it Psal 78.39 he remembred that they were but flesh a wind that passeth away and cometh not again intending thereby that his desire was that since he was in such a hopelesse condition the Lord would therefore not let his hand be so heavy upon him but suddenly cut him off and so put a period to his sorrows Mine eye shall no
more see good That is I shall certainly die nor shall ever live to enjoy good day more in this world for in the scripture phrase to see good is nothing else but to enjoy good Ier. 17.6 He shall be like the heath in the desert saith the Lord of him that trusteth in man and shall not see when good cometh And so also to see evil is to suffer evil Psal 90.15 Make us glad according to the daies wherein thou hast afflicted us and the years wherein we have seen evill and to see death is to die Psal 89.48 What man is he that liveth and shall not see death Vers 8. Thine eyes are upon me and I am not That is I shall be cut off or shall not be found amongst the living as Rahell weeping for her children refused to be comforted for her children because they were not Ier. 31.15 and Gen. 42.13 The youngest is this day with our father and one is not As for the first words of this clause concerning Gods eyes being upon him there may be severall expositions given of them 1. That they are spoken to set forth the frailty of his life that if God should but cast his eyes upon him to cut him off he should soon be destroyed one glaunce of his eyes would do it 2. That they are spoken as a motive to perswade the Lord to shew him mercy speedily because else help would come too late if God should relent and turn his eyes in mercy upon him he should not be found amongst the living to whom mercy could be shewed and 3. That they are only spoken as that which went before to set forth his hopelesse condition how certain it was that the misery he lay in would at length yea and that ere long too make an end of him and therefore consequently that he had reason to desire that God would not prolong his misery but cut him off instantly for having in the former words said that the time was coming when those that saw him should see him no more he adds thine eyes are upon me and I am not that is yea if thou seekest for me amongst the living thou shalt not find me Iob herein speaking of God as is usuall after the manner of men And this I conceive to be the best exposition because it agrees best with the drift of Iobs speech and that which went before Vers 9. So he that goeth down to the grave shall come up no more To wit to live in this world as formerly as Iob explains himself in the following verse He shall return no more to his house c. Iob therefore doth not in these words speak as one that knew not or believed not the resurrection of the dead at the last day but only shewed the impossibility of mans returning after he is once dead and laid in the grave to live again in this world amongst his friends and acquaintance as formerly Vers 10. Neither shall his place know him any more That is he shall no more come to enjoy the place of office or dignity which formerly he enjoyed or he shall be no more known in the place of his habitation amongst his family and friends as formerly as it is said of the flourishing flower of the field Psal 103.16 The wind passeth over it and it is gone and the place thereof shall know it no more that is it shall be no more seen in the place where it grew Vers 11. Therefore I will not refrain my mouth c. That is since my grief and miseries are so intolerably great and my condition in that regard desperate without hope of recovery I will never forbear to speak or restrain my self in speaking but will rather pour out my complaints freely in whatsoever my soul imbittered with grief shall suggest to me and so hereby will ease my mind overladen with anguish and sorrow whilst I may do it there being no hope of redresse or ease any other way for me Vers 12. Am I a sea or a whale that thou settest a watch over me That is am I such a monster of men that thou must deal with me as with no other man am I so proud and rebellious against thee or likely to break forth with such fury and unresistable rage upon men to hurt them as the sea doth sometimes and even to swallow them up as the whale swallows up a multitude of smaller fishes and overturns ships and gallies when they come in his way that thereupon as thou hast set barres and dores to shut up the swelling waves of the sea saying hitherto shalt thou come and no farther and here shall thy proud waves be stayed as thou dost by thy providence watch in a speciall manner over the whale the king over all the children of pride as he is called ch 41.34 and hast shut him up within the bounds of the great Ocean that so the lesser fish may the more safely live in other seas so thou settest a watch over me curbing and restraining me with these ulcers and many other miseries least otherwise I should break forth into rebellion against thee or to the destruction of those that live about me or is there such an overbearing might and strength in me as in the sea or the whale that nothing but the almighty power of God can withstand or restrain me that no lesse then these many grievous and mighty afflictions can keep me within compasse as if he should have said surely it is not so I have neither been so stubborn against God nor so harmefull to men that I should need to be so shackled nor am I so strong but that a smaller matter if there had been any such danger might have kept me in Vers 13. My couch shall ease my complaint That is my couch shall ease my pain and sorrows the cause of my complaint by yielding me some little refreshing rest and sleep and so consequently shall allay the bitternesse of my complaints too Vers 14. Then thou scarest me with dreams and terrifiest me through visions Dreams and visions may be meant both of one and the same thing or else we may thus distinguish them that whilst he slept he was scared with terrible and fearfull dreames and whilst he lay awake with ghastly sights and visions It is indeed most probable that Satan did both waies seek to disturb him that so he might the better drive him to despair and that this it is which Iob here complains of and bemoans and yet because Satan can do nothing but as he receives a Commission from God therefore Iob speaks thus to God Thou scarest me with dreames and terrifiest me through visions Vers 15. So that my soul chooseth strangling and death rather then my life That is hereupon it is that I had rather die if I might have my choice yea though it were by any kind of death rather then to live in this miserable condition wherein I now live for strangling he mentions in the first
clause to signifie that he would preferre any violent bitter shamefull death before life and the second clause death rather then my life which is in the originall death rather then my bones discovers the ground of his choice to wit the miserable condition wherein he lived being become a very Anatomy nothing but skin and bones or having a body that was consumed and rotted even to the very bones which made him choose any death rather then such a life and indeed considering that Satan desired at first that God would touch his flesh and his bones we need not doubt but he had gone as deep as his Commission would permit him Vers 16. I would not live alway To wit in this world and in this sad and miserable condition wherein I now live my sorrows make me loath life so that if I might live alwaies and never die I should rather choose to die then to live under such a burden of affliction as now I endure Let me alone for my daies are vanity That is do not support and continue me in this misery but let me alone that I may die for my daies are no better then vanity and why should I desire to live in such a vain condition or else withdraw thine hand and do not afflict me so grievously for there will be no need of it my daies are very vanity so that a smaller thing then what I suffer would soon make an end of me Vers 17. What is man that thou shouldest magnifie him c. This is not meant of the great blessings which God hath poured forth upon men concerning which the like expressions are used in other places as Psal 8.45 c. and Psal 144.3 to wit that such a base wretch as man is was not worthy of so much honour as God had done him and did him daily in making such precious account of him in causing all the creatures even the Angels themselves to be serviceable to him yea in keeping such a watchfull eye of providence over him to support and protect him and to supply him with all things requisite for him day after day But first it may be meant of the great honour and riches whereto God doth many times advance men and had advancad Iob in particular reflecting upon his former greatnesse for he was the greatest man in the East and considering how extremely miserable he was now become he breaks forth into this expostulation what is man that thou shouldest magnifie him c. Why should the Lord doe so much to magnifie and set up a man that may be so suddenly cast down again It is as if a man should lay out much to trim and adorn a house that may be cast down with every puffe of wind or 2. Rather it is meant of his afflictions and his continuall overpressing evils to wit that it was too great a magnifying of so base and despicable a worm as man is that the great God of heaven and earth should so sollicitously contend with him as a Prince should too much honour a poor servant that should bend all his might to contend with him and to prevail over him watching daily to take some advantage against him and making it his great study and businesse to crush and ruine him So that as David spake to Saul 1 Sam. 24.14 After whom is the King of Israel come out after whom dost thou pursue After a dead dog after a flea so doth Iob here speak to God What is man that thou shouldest magnifie him as if he should have said it is strange to me that thou shouldest vouchsafe so farre to honour such a base vild wretch as man is as to contend with him that thou shouldest set thine heart upon him that is that thou shouldest mind or regard him that thou shouldest so sollicitously intend him either to crush him as if there were any danger in him or to humble him and to doe him good by the evils thou layest upon him that thou shouldest visit him every morning and try him every moment that is that thou shouldest so continually day after day yea every moment of the day and so diligently as those that rise early in the morning to dispatch their businesse they desire earnestly to be done observe and mark his waies and follow him with thy chastisements and tryalls The whole drift of this speech is to shew that poor base man was not worthy of so much honour that the great God of heaven and earth should so farre buisy himself about such a wretch to contend with him and to shew forth his power against him Vers 19. How long wilt thou not depart from me c. That is how long will it be ere thou wilt give over afflicting me and let me be at ease though it be but for a moment till I swallow down my spittle that is for a little while even but whilst I take my breath which is the very expression Iob useth afterward chap. 9.18 He will not suffer me to take my breath Vers 20. I have sinned what shall I doe unto thee O thou preserver of men As if he had said It is true indeed that I have sinned though I cannot yield what my friends would charge upon me that I have been secretly a wicked and vild hypocrite and so have drawn these extraordinary calamities upon my self yet that I have many waies sinned and provoked thee by my sins to displeasure I freely acknowledge there is no need that thou shouldest hold me still upon the wrack to draw this from me I freely confesse it and what shall I doe unto thee O thou preserver of men that is teach me O Lord what I shall doe or rather I know not what to doe I cannot make that undone which is done I can no way justifie or excuse my sins before thee who art the searcher of the heart and reins I can by no means make thee amends for that I have done or satisfie thy justice all I can doe is thus to confesse and acknowledge my fault and seeing therefore thou art the gracious preserver of men seeing thou dost of thy great goodnesse nourish cherish defend and sustain men and takest it as one of thy glorious titles that thou art the Saviour and preserver of men why dost thou destroy me whilst thou preservest others and dealest not with me according to thy wonted grace and goodnesse to other men Why hast thou set me as a mark against thee c. That is seeing I confesse my sins and humble my self before thee why dost thou still follow me with so many miseries and afflictions as if thou hadst culled me out from others as a mark against whom thou didst mean to empty thy quiver and as it were to make it thy sport to make me miserable so that I am a burden to my self that is I am not able to endure my self my very life and being is a burden to me Parallel hereto is that complaint of the Church Lam.
should have said as I dare not contend with God in judgement so neither is there any to whom I can referre the cause for arbitration if I were so foolish as to desire to plead my cause with God in that way alas where should we find any daies-man or umpire that should undertake to judge and decide the cause betwixt us both and so should consequently have power over both to prescribe bounds and orders to us in our arguing together to restrain either party as occasion was offered and to passe a finall sentence in our differences whereto both of us should be forced to stand for doubtlesse this phrase of a daies-man that might lay his hand upon us both is either used with respect to the usuall custome of Umpires who being chosen to hear and end some difference between parties at variance do sometimes lay their hand upon the one and sometimes upon the other when they undertake to shew them wherein they are or have been to blame or when they would restrain them from being too violent or order either party what they should doe and do at last cause them to shake hands and be friends or else is used only to signifie the power which the umpire must needs have over both sides to dispose of them in the controversies committed to his arbitrement as he sees cause for the laying of the hand upon any thing signifies the power which we have over it and hence is that expression Psal 89 25. I will set his hand also in the sea and his right hand in the rivers Vers 34. Let him take his rod away from me c. We cannot conceive that Iobs meaning in these words was that if God would withdraw his scourge which lay now so heavy upon him and not over-awe him with the terrour of his majesty he would then freely and without any fear of God undertake to plead his cause with God and to shew that he did causelessely lay those evils upon him for this were expressely contrary to that he had said before vers 2 3. that no man living can be just with God nor able to answer him one of a thousand if he will contend with him yea to that he had said immediately before vers 30 31. that though he were never so pure and innocent God could easily discover him to be as spiritually filthy as he must needs be outwardly that hath been plunged over head and ears in a ditch full of mire and therefore the meaning of these words is rather this that if God would not proceed in such extremity with him as now he did nor would terrifie him with the fear of the rigour of his justice and judgement before which he knew well he was not able to stand then he should not stick boldly and freely to plead his cause in regard of his accusers and to proove his integrity that he was not a wicked hypocrite as his friends affirmed him to be and therefore had such grievous punishments poured forth upon him Vers 35. But it is not so with me That is I am not in such a condition that I should speak so freely his rod lyes so heavy upon me and I see that he doth so discover his indignation against me and his resolution to deal with me in the uttermost severity of his justice that I am even overwhelmed with terrours and having to deal with God dare not say what otherwise I could say for my self if I had only to deal with men CHAP. X. Vers 1. MY soul is weary of my life c. Iob having said in the latter end of the foregoing chapter that God was of such terrible majesty and might that he durst not plead his cause with him as he would doe with a man as himself here now as it were correcting or recalling what he had said he professeth that yet his miseries were so great and insufferable that he could not forbear breaking forth into complaints and expostulations My soul is weary of my life I will leave my complaint upon my self c. Some read the first clause thus as we see in the margin My soul is cut off while I live as if he had said though as yet I live yet I am in a manner no better then a dead man and that either because he was in such a sad condition that he was more like a dead stinking carcase then a living man the life that he lived was not worthy the name of life or because he was irrecoverably gone as we use to say ready immediately to tumble into the grave there was but a step betwixt him and death or else thus my soul is in a manner cut off in the midst of my daies I was likely enough to have lived many a fair day but on a sudden my life is cut off and my daies are shortned But reading this clause as it is in our Bibles My soul is weary of my life either it is an Hebraisme wherein the soul is put for the whole man my soul is weary that is I am weary of my life and it may be meant generally that he was weary of living or that he was weary of that miserable life he lived or else it is expressed thus by way of emphasis My very soul that is the cause I live is weary of my life I do even from my soul loath and abhorre life and would be glad I were dead And this he laies down as the ground of his following complaints to wit because in such bitternesse of sorrows he was not able to forbear and withall haply to intimate his hope that God would the rather bear with him because by so great miseries he was as it were constrained to say what he said or else to imply that hereby he was encouraged to give way to his passion because if he should loose his life for speaking he should but loose that he was weary of and thereupon he adds I will leave my complaint upon my self I will speak in the bitternesse of my soul where by leaving his complaint upon himself is meant either that he would leave complaining of himself since he saw that by accusing and condemning himself he got no ease at all and would now plead his cause with God or else that though he suffered his soul to break forth into complaints yet his complaints should not rest upon God but upon himself he would only declare the misery of his condition without uttering a word that should tend to the reproach of God that had laid these sore calamities upon him or else rather that he would abundantly pour out his complaints concerning his sad and dolefull condition whatever came of it I will leave my complaint upon my self c. as if he should have said I will give way to my complaints to break forth they strive for a vent and I will no longer restrain them if any evil comes of it at my perill be it I must undergoe it though I have been
so willing and desirous to die and to give up his life It is a phrase frequent in the Scripture concerning which see the Note Iudg. 12.3 But now the first clause wherefore do I take my flesh in my teeth is farre more obscure but the most probable expositions that I meet with are these 1. Some conceive that it was an ordinary proverbiall speech in those times to say of those that were desirous to die that they took their flesh in their teeth meaning that they were so weary of their lives that they could find in their hearts to tear themselves in pieces thereby as it were to open a passage to let forth their souls and that therefore as in relation to the frequent professions he had made how earnestly desirous he was to die he asketh his friends here wherefore do I take my flesh in my teeth and put my life in my hand that is wherefore am I so eagerly desirous to die think you that I speak it as out of despair No such matter No though he slay me yet will I trust in him as he adds in the next words 2. Some hold that because men that are inwardly enraged and tormented in their minds are wont to tear their own flesh with their teeth or at least to pine and consume away and so in that sense may be said to eat their own flesh as it is said of the slothfull fool that starveth himself with mere idlenesse Eccles 4.5 He foldeth his hands together and eateth his own flesh therefore Iob useth these expressions as by way of checking himself for being so immoderately disquieted in his mind for any thing which either his friends said or he suffered wherefore do I take my flesh in my teeth as if he had said why should I thus pine my self with grief and eat up mine own flesh with sorrow or why do I thus vex and fret and torment my self as one that in the indignation and anguish of his soul is ready to tear his own flesh and to give up the ghost there is no cause at all why I should doe thus though he slay me yet will I trust in him and 3. Again some think that the ground of these expressions was either because his flesh was so chapt and broken in severall places that he might bite out pieces with his teeth or because he was so wasted that all his flesh would scarce make one mouthfull or else rather because his pain and misery was many times so extreme and insupportable that ever and anon it made him ready to tear his flesh with his teeth and so the meaning of these words wherefore do I take my flesh in my teeth c must be that he desired to know of his friends either why such grievous intolerable punishments should be laid upon him if as they said God did only punish wicked men since he was not conscious to himself of any such horrible wickednesse that he had committed or why he might not desire to plead his cause with God since it was evident he did not complain without great cause Vers 15. Though he slay me yet will I trust in him c. That is though I were at the point of death yet would I trust in him for help yea though I were sure that God would slay me yet would I rely upon his mercy in full expectation that thereby I should only be brought to a better life Now this he adds either by way of checking himself for his former impatience and resolving from henceforth what he would doe or else to imply how strange it was that notwithstanding this his trust and confidence in God he should be so severely dealt with or to shew that though his miseries made him complain sometimes very bitterly yet he did not despair of Gods love to him or else to proove that he was not a wicked wretch as they pretended he was And therefore is that too which he next adds but I will maintain mine own wayes before him that is though I will rely upon his mercy whatever he doth to me yet I will plead my cause and maintain mine innocency before him and that in the integrity and sincerity of mine heart as knowing that he searcheth the heart and the reins Vers 16. He also shall be my salvation c. That is I know he will preserve me in these miseries and in his good time deliver me from them or at least that he will save me eternally hereafter As for the following clause for an hypocrite shall not come before him that is added to shew a reason why he would maintain his waies before God as he had said in the foregoing verse namely because he knew well that if he were an hypocrite God would not endure him and this his friends had charged him with chap. 8.13 Vers 18. Behold now I have ordered my cause I know that I shall be justified That is now I have examined mine own conscience and have weighed and digested what I shall say in mine own defence whereas you condemn me for a wicked hypocrite I know that herein God will justifie me and so indeed it prooved at last when God passed that sentence against his friends chap. 42.7 ye have not spoken of me the thing that is right as my servant Iob hath Vers 19. Who is he that will plead with me c. That is trusting therefore in the unquestionable justice of my cause let who will undertake to plead with me I am here ready to defend my self against them But however plead I must my cause with God for now if I hold my tongue I shall give up the ghost that is being provoked and vexed as I have been with the opprobrious speeches you have used against me if I should not ease the grief of my heart by speaking it would burst within me and so kill me Vers 20. Only do not two things unto me then will I not hide my self from thee That is then shall I have no cause to hide my self from thee then shall I not shrink from appearing before thee but shall boldly come into thy presence to plead my cause Now the two things he desires of God are those expressed in the following verse to wit the one that God would free him from the present miseries that lay upon him wherewith being oppressed distracted and disturbed it was not possible he should with that freedome of mind as was fitting intend what he should say and order his speech aright before God and the other that God would secure him from the terrours of his majesty and power for the future which alone was enough to overwhelm a man with fear and to make the most eloquent man as one that is dumb and not able to speak a word I know that some learned Expositours do otherwise understand this place namely that the two things which Iob here desired that God would not doe to him were either 1. That he would not smite and dispute
all mankind every mothers child none excepted according to that Matth. 11.11 Among them that are born of women there hath not risen a greater then Iohn the Baptist and 2. To note what the cause is why man is of such a fading weak and miserable condition to wit because he hath his originall from such a poor weak frail creature as woman is Though man was weakned by sin as well as woman yet because a greater degree of weaknesse was inflicted upon woman as a punishment of sin in regard whereof the Apostle Peter calls the woman the weaker vessel 1 Pet. 3.7 therefore mans being born of a woman is made the chief ground of mans frailty having his descent from one who being defiled with sin lyeth under the curse of bearing so many weaknesses and sorrows no marvell though he be born a poor weak helplesse creature few of daies and full of trouble Now this which Iob here saith of the frailty and misery of man he speaks it as in reference to himself thereby still to imply that he was fitter to be an object of pity and compassion then of such fury and indignation as God had shown against him Vers 3. And doest thou open thine eyes upon such an one c. Though these words may be taken in a generall sense to wit that it was much that God should vouchsafe to look towards such a poor base wretch as man is either by way of favour to watch over him for his preservation and to provide for him or in any other respect and therefore some understand it thus that he acknowledged it a singular favour that so miserable a wretch as he was should be admitted to stand and plead his cause before him to which also they apply the following clause and bringest me into judgement with thee yet considering both what went before and what follows after it is more likely that Iob speaks here of Gods opening his eyes upon him to search into his sins and to see how he might punish him for his transgressions for as men are said to wink at a man when they will not take notice of what he hath done amisse that they might punish him for it so they may be said to open their eyes upon a man when they set themselves strictly to enquire into their offences and to bring them into judgement and accordingly the meaning of these words seems to be this that it was strange that God should think such a poor despicable creature as man is worthy his anger or that he should so farre mind him as to take vengeance on him for his sins Vers 4. Who can bring a clean thing out of an unclean not one That is there is not one born of sinfull parents after the manner of men but he must needs be sinfull as they are or not one who can any way procure that he that is born of parents polluted with originall sin should not himself be polluted and unclean yea and it may referre to mens actions too that a man unclean by nature cannot bring forth any clean thing that is any clean action what sinfull man doth must needs be sinfull Now this Iob adds 1. To abase himself and to make his heart stoop under the severity of Gods proceedings with him since being so unclean it was no wonder though the most holy God should lay his hand so heavy upon him and 2. To intimate that though God might most justly condemne such a filthy wretch as he was if he should examine him according to the rigour of his righteous judgement and by this implyed confession of his spirituall uncleannesse he did covertly condemne his friends who charged him with saying that he was perfectly righteous and pure from sin yet considering this was the inevitable condition of all men who must needs be sinfull because they came out of the loins of sinfull parents therefore he hoped and desired that God would take compassion of him and not deal in such extremity with him Vers 5. Seeing his daies are determined c. This plea of Iobs is much like that of the Psalmist Psal 89.46 47. Shall thy wrath burn like fire Remember how short my time is c. to wit that since God had appointed that man should die as the just reward of his sins and had determined the set time of his death which could not be farre off he would therefore let that suffice and not make that little time he had to live so extremely irksome with insupportable miseries which is that he desires in the following verse Vers 6. Turn from him that he may rest c. An expression much like that chap. 7.19 How long wilt thou not depart from him as if he had said Mark not so strictly what he is or what he hath done meddle not with him but let him be quiet take off thine heavy hand and let him spend his daies peaceably without molestation till he shall accomplish as an hireling his daies that is till he hath finished the time appointed him for his living here to serve thee in his generation which being as the daies of an hireling full of hard travell and sorrow his coming to the period thereof must needs be welcome and acceptable to him See the Note chap. 7.2 Vers 7. For there is hope of a tree if it be cut down c. The plea he useth here is this If it were possible for a man after death to live again here in this world as a tree cut down will sprout up again the hope that his life then might be more comfortable would enable him the more patiently to bear his present sufferings But alas there is no hope of this A tree indeed though it be felled down to the ground yet may sprout out with fresh tender branches again Vers 8. Though the root thereof wax old in the earth and the stock thereof die in the ground That is though the root through age be in a manner withered and shrunk and no sign of life appear in the stock Vers 9. Yet through the sent of water it will bud and spring forth boughs like a plant That is like a young tree newly planted As for that expression through the sent of water it will bud either thereby he intended to shew by what means the roots of such a tree may be as it were revived again to wit that if it be watered it will bud forth a-fresh or else it is used to shew how little a thing will cause it to sprout out again to wit that if any moisture comes but near it if it doe as it were but smell the waters it will suck in moisture and sap and grow up with new tender branches Vers 10. But man dieth and wasteth away yea man giveth up the ghost and where is he As if he should have said there 's no hope of his living again here in this world concerning which see the Note chap. 7.9 Indeed in the severall tearms that are here
calamities and the cause thereof might be made known before the heavens and before all the world O earth cover not thou my bloud that is cover not the bloud and corruption that issueth out of my ulcers or rather hide not my misery sorrows and sufferings and let my cry have no place that is let there be no place found that should hide my cry from coming up into the presence of God for this they say he desires not so much that his miseries might be known to men as that God might take notice of them and so might judge and plead his cause against those that derided and falsely accused him The other is that these words contain a vehement protestation of his innocency Having said in the foregoing verse that he suffered not for any injustice in his hands c. because he had often thus professed his innocency and his friends he saw did not believe him therefore he breaks forth into this vehement and patheticall expression O earth cover not thou my bloud that is if by oppressing the poor or any other way of injustice I have drawn the guilt of bloud upon my self let not the earth cover or hide that bloudy wickednesse but let it be discovered and let it cry to heaven for vengeance as did the bloud of Abel against Cain whereto it is very likely that Iob did allude and indeed oppression and such like bloudsucking sins are often intended in the Scripture where it speaks of bloud as Habak 2.12 Woe to him that buildeth a town with bloud and establisheth a city by iniquity and let my cry have no place that is let not the cry of that my oppression find any hiding-place but let it be known to God and man and so indeed the word cry is sometimes used in the Scripture as Isa 5.7 he looked for judgement but behold oppression for righteousnesse but behold a cry or rather and let my cry have no place that is when I cry in my extremities let not God nor man regard it yea and when I call to men for help or pray to God for mercy let me not prevail either with man or God but let just vengeance fall upon me according to that Psal 66.18 If I regard iniquity in my heart the Lord will not hear me Vers 19. Also now behold my witnesse is in heaven c. This word also may be referred either to his acquaintance as if he should have said though there are many that if they would speak the truth can witnesse for me that I have lived holily and righteously yet however my comfort is that God is my witnesse that it is so or else to himself as if he had said what I have protested concerning mine innocency God also in heaven who from on high beholds all things can and I know will witnesse for me that it is true Vers 20. My friends scorn me but mine eye poureth out tears unto God That is God being my witnesse who knoweth exactly the innocency of my life and the sincerity of my heart though my friends scorn and deride me yet I can comfort my self in God to him I appeal who is my Iudge to him I look up and with tears do pour out my complaints and requests before him who is indeed my only stay and comfort Vers 21. O that one might plead for a man with God as a man pleadeth for his neighbour This is in a manner the same that he had desired before chap. 9.34 35. and 13.3 and 20 concerning which see the severall Notes there only these words may be understood as a desire either that himself might plead his cause with God or else that some other might doe it for him and may imply his hope that some body might be found that would undertake to maintain his innocency and then God passing judgement either he should know wherein he had erred and so might amend it or else by the judgement of God openly pronounced he should be clearly acquitted before all that should hear it Vers 22. When a few years are come then I shall goe the way whence I shall not return Concerning this expression see what is noted before chap. 7.9 10. Neither is there any thing farther difficult in these words but only their dependance upon that which went before wherein every Expositour is almost in a severall mind Some conceive that these words are added by way of comforting himself in that by his death which hastened so fast upon him there would an end be put to all his miseries Others as an aggravation of his friends cruelty of which he had spoken before vers 20. My friends scorn me c. because they took no pity of a man ready as it were to give up the ghost Others as an argument to move God to allay his miseries and not to lay his hand so heavy upon one that is dying already Others by way of clearing himself from not speaking sincerely in that protestation he had now made concerning his innocency for having death before his eyes as ready immediately to seise upon him what likelyhood was there that he should speak against his conscience Others as by way of correcting what he had spoken concerning his innocency as if he should have said why do I stand protesting mine innocency or wishing I might plead my cause with God It is altogether in vain and to no purpose since I am in a manner a dead man already And last of all others conceive that herein a reason is given why he had desired in the foregoing verse that his cause might be pleaded before God to wit because he perceived he had but a short time to live and he desired before his departure that either he might know what it was wherewith God had been provoked to deal so severely with him that so he might repent of it or else that God might acquit him from that wickednesse and hypocrisie whereof his friends had accused him that so he might die in peace and leave a good report behind him for the comfort and edification of others of Gods people CHAP. XVII Vers 1. MY breath is corrupt c. Some read this as it is in the margin of our Bibles My spirit is spent and so make his complaint to be that his vitall spirits were in a manner quite wasted and so consequently his life also that was preserved thereby But taking it as it is in our Translation the meaning must needs be that his breathing was stopped and marred or rather that his breath was infected and stunk through some inward putrefaction and so some Expositours understand that also chap. 19.17 My breath is strange to my wife c. And indeed it is clear that the drift of his words here was to shew that by the decay of his body he might plainly see that his death could not be farre off to which purpose is that also which follows my daies are extinct that is the light of my life is in a
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
subdues or brings under the mightiest of them as well as the meanest and so also they understand the following clause he riseth up that is God riseth up to contend with wicked men and no man is sure of life no man can secure himself against the killing stroke of Gods indignation or the discovery of Gods indignation makes every man afraid of his life But the tenor of the words sheweth clearly that Job still proceeds to describe the wickednesse of wretched men whom God notwithstanding prospers He draweth also the mighty with his power the meaning is either that by his power he procures the mighty to side with him judges and magistrates and great men and so this makes him terrible to others he riseth up and no man is sure of life or else that he draweth the mighty to wit into his net according to that Psal 10.9 he doth catch the poor when he draweth him into his net when he hath crushed the poor by his oppressions then encouraged hereby he layeth wait also for the mightie and subdues them and brings them into subjection to him even magistrates also and judges whereby likewise he subverts all publick order and government he riseth up and no man is sure of life that is if any man rise up to oppose this oppressour he shall but ruine and destroy himself thereby or Though the oppressour riseth up to make a Covenant of peace with men yet they are all of them for all that afraid of their lives there is no assurance in any vow or oath whereby he engageth himself Or rather he riseth up to contend with the mightie and the terrours of death presently seise upon them all But if we read this last clause as it is in the margin of our Bibles He riseth up and he trusteth not his own life either it is meant of the oppressed to wit that he riseth up namely to sue for favour to the oppressour or to flie from him but do what he will he trusteth not his own life but gives himself for a dead man because of the over-bearing power of his adversary or else of the oppressour to wit that when he riseth to contend with the mightie or every day he riseth he is afraid of his own life being still jealous as tyrants are wont to be that some body or other will kill him Vers 23. Though it be given him to be in safety whereon he resteth yet his eyes are upon their waies Some Expositours understand this thus that though the oppressed give gifts to the oppressour that he may thereby purchase his peace or though the oppressour grants this to the oppressed that he shall live in peace and safety by him and thereupon he rests upon this his covenant and promise that he will surely be as good as his word yet the oppressour keeps his eyes upon these to whom he hath thus engaged himself and watcheth all their waies and if he can but get the least advantage against them will be sure to crush them But there are severall other Expositions given of the words that seem farre better then this to wit 1. that though God gives to the oppressour that which may well in outward appearance secure him in peace and he rest hereon yet it is not because God is ignorant of his wicked courses seeing Gods eyes behold all his waies or 2. that though God lets him live in safetie and he rests hereon with great security yet Gods eyes are upon his waies to favour him and to blesse him or rather 3. that though it be given of God to wicked wretches that they live in peace and prosperitie and they resting hereupon are confident they shall never be moved yet God takes strict notice of all their wicked waies that he may be sure at last to charge them all upon them and that he may take the fittest time to destroy them Vers 24. They are exalted for a little while c. to wit both in estate and mind but are gone and brought low they are taken out of the way as all other that is for all their greatnesse on a sudden God pulls them down and they are gone and laid in the grave as other men and often after the same manner as others are and cut off as the tops of the ears of corn that is as high as they bear their heads they are cut down as the corn in harvest to wit easily and in a trice or not by any notorious judgement but by an ordinary naturall death when they come to ripenesse of years as the corn is ripe in harvest The drift of the verse may be to shew either that God cuts off the greatest of wicked men many times by a sudden stroke of judgement or else rather that after all their horrid wickednesse they are cut off by death in an ordinarie way as all other men are Vers 25. And if it be not so now who will make me a lyar and make my speech nothing worth That is If it be not as I have said that God many times prospers the wicked and afflicts the righteous let any man that will undertake to confute what I have spoken CHAP. XXV Vers 1. THen answered Bildad c. Eliphaz having replyed the third time upon Job chap. 22. it was now Bildads turn who still spake next after Eliphaz to reply again upon him which therefore he doth in this Chapter but very briefly either as finding Job too strong for them or as not having any thing in a manner to say but what he and his friends had said before or rather as concluding that because of Jobs obstinacie it was in vain indeed to talk any farther to him there having been abundantly enough already said to him but that nothing would convince him which may be the cause also why Zophar who should have replyed in the third place upon Job spake no more at all Vers 2. Dominion and fear are with him c. Because of these words with him some limit this to the Lords exercising of his Sovereigntie and the manifestation of his dreadfull Majestie in the heavens his dwelling-place to wit that he rules the Angels in heaven and that his presence there is so full of Majestie that those holy spirits out of reverence and fear do cover their faces before him But I conceive the words must be understood more generally Dominion and fear are with him that is God is the Sovereign Lord over all he it is that governs all things and hath absolute power over all things in heaven and in earth yea in regard of this his Majestie and power a terrible God he is and justly to be feared of all But why doth Bildad speak of this here I answer Some conceive that because Job had affirmed that many wicked men run on in their leud courses even to their dying day and are never punished therefore Bildad as apprehending this to be in effect a deniall of the power justice and providence of
when he speaks still of the works of God in the first and third day of the Creation and of the stars he speaks afterward vers 31 32. Vers 8. Or who shut up the sea with doores when it brake forth as if it had issued out of the womb Some understand this of the first creating of the waters together with the earth and then the womb out of which as in a moment they suddenly brake forth must be the womb of Gods almighty power or eternall decree and that which is said of Gods shutting up these waters as with doores is meant of Gods holding in the waters in their circumference about the earth as they were in that first instant of their creation when the earth round about lay overwhelmed therein as in a deep and the spirit of God moved upon the face of the waters Gen. 1.2 But others again understand it of the breaking forth of the waters out of that Chaos or deep of earth and water wherein they were at first created as if it had issued out of the womb to wit when God said on the third day Gen. 1.9 Let the waters under the heaven be gathered together unto one place and then the doores wherewith it was shut up are the sea shores wherein it is held And indeed because it is this gathering together of the waters that can properly be called the sea and because in the following verse he speaks of binding up the waters with a cloud and the clouds were not created till the second day I should think this last Exposition the best unlesse rather we understand it of both joyntly together Vers 9. When I made the cloud the garment thereof and thick darknesse a swadling-band for it Following the Metaphor in the foregoing verse where the sea was compared to a new-born babe here he speaks of swadling of it with a cloud and darknesse and that to intimate the mighty power of God who can turn and wind and bind up at his pleasure the huge Ocean sea as easily as a nurse doth her sucking child Now according to the different Exposition of the foregoing verse if we understand it of the first creation of the waters then the garment and swadling-band wherewith God bound up these waters must be that darknesse wherewith as with a black cloud that confused Chaos of earth and water was overspread the light not being then as yet created as it is expressed Gen. 1.2 and darknesse was upon the face of the Deep but if we understand it of the gathering together of those waters into one place to make the sea then the thick and black clouds wherewith God compassed the earth and the sea round about are the garment and swadling-band wherein God hath bound it Vers 10. And brake up for it my decreed place c. To wit those hollow places in the earth wherein God laid the sea as it were in a cradle concerning which see the Note Gen. 1.9 And for the following words and set bars and doores c. see the Note chap. 26.10 Vers 12. Hast thou commanded the morning since thy daies and caused the day-spring to know his place That is Didst thou ever in all thy time by thy command cause the Sun to arise at any other time or at any other place then according to its ordinary course or rather because the Lord seems here to proceed to speak of the works of creation on the fourth day when the Sun and other the lights of heaven were made Didst thou at first establish the vicissitude of day and night and appoint at what severall times and in what severall points of the heaven the Sun should arise and the day-light break forth sometimes sooner and sometimes later sometimes in one part of the heaven and sometimes in another according to the severall seasons of summer and winter Vers 13. That it might take hold of the ends of the earth c. That is That from the place where it riseth it might in an instant as in the twinckling of an eye passe to the uttermost parts of the earth and indeed because the morning light doth so speedily spread it self from one end of the heaven to the other therefore doth David ascribe wings to the morning Psal 139.9 If saith he I take the wings of the morning c. But how do the next words come in that the wicked might be shaken out of it what can the spreading of the morning light to the ends of the earth doe to the shaking of the wicked out of it that is to the destroying of the wicked I answer Some Expositours hold that this is here inserted not to imply that the rising of the morning light is any cause of the destroying of wicked men but only because as the Sun riseth daily so the wicked are day by day destroyed and cut off by the just judgements of God as men not worthy to behold the light of the Sun and hence it is that though God cuts off wicked men by night as well as by day yet having spoken of the rising of the morning light that he might follow on the same Metaphor he speaks only of cutting them off by day as men unworthy to enjoy the light of the day That it might take hold of the ends of the earth that the wicked might be shaken out of it as if he had said Art thou the cause that the morning light takes hold of the ends of the earth and that the wicked are then cut off as men not worthy to see the light And this is the reason too that though good men die daily as well as wicked men yet he speaks not of them but of the wicked only because to the godly death is only a passage to a better life and they cannot properly be said to be shaken out of the earth as wicked men may be who are as it were with violence turned out of the world and out of all the felicity they could hope to enjoy here and thrust out into utter darknesse But because the words in the following verse seem to speak of the effects of the morning light I cannot think it so probable that this should not also be understood so Now there are two other Expositions given of the words that make the morning light the cause that the wicked are shaken out of the earth The first is that by means of the morning light they are cut off and destroyed from the earth either because thereby they are discovered and known or because thereby they are apprehended carried before the judgement seat and so are cut off as malefactours and so are shaken out of the earth as a man would shake moths or dust from off a garment which may be judged the more probable if it were the custome of those times as some say it was early in the morning to sit upon the tryall and judgement of malefactours whereon they say that of the prophet is grounded Jer. 21.12 Oh house of David
servants how they ought to be affected in that condition Yet these words I am weak may be meant of his being brought low by any deadly distresse or danger and deliverance from any such distresse may be tearmed healing as Deuter. 32.39 I wound and I heal and so also the healing of the sick foul with comfort or grace as Psal 41.4 Heal my soul for I have sinned against thee Vers 3. My soul is also sore vexed c. To wit with fear of thine indignation with grief for my sins and thy displeasure and the insultation of mine enemies over me but thou O Lord how long that is how long wilt thou afflict me or how long wilt thou defer to help me but as one whose words were swallowed up with grief he only saith How long Vers 4. Return O Lord c. That is Whereas thou hast withdrawn thy self for a time from me return and be with me again to help and comfort me as formerly deliver my soul that is deliver me or save my life Nor needs it seem strange that David should so earnestly beg for life first because death is naturally dreadfull to all men secondly because the blisse of the Saints departed was not so clearly revealed under the Old Testament as it is now thirdly because the blisse of this life was by Gods appointment to them a pledge of their future life and happinesse and fourthly because he might fear that the cause of Religion which he sought to establish aright might suffer much after his departure Vers 5. For in death there is no remembrance of thee c. That is When men are dead they cannot record and praise thy name before men as I desire to doe Vers 6. All the night make I my bed to swim c. He mentions the night either because sick men are usually worst in the night or because he had then most freedome to think of his sins or his enemies that longed for his death and might with most privacy pour forth his tears before God Vers 7. Mine eye is consumed because of grief c. For weeping yea grief alone may darken and marre the eyes See Job 17.7 Vers 8. Depart from me all ye workers of iniquity Being delivered from his sicknesse or the deadly danger he was in or at least being assured of deliverance in these words either David resolves to cast off those his enemies that had been formerly familiar with him and in the mean season desired his death or else he engageth himself as by way of thankfulnesse for this mercy that he would not henceforth have any communion with any wicked men or else rather by these words he insults over his enemies telling them they might be gone with shame that had stood gaping after his death or sought it and that because the Lord had now heard his prayer and tears Vers 10. Let all mine enemies be ashamed and sore vexed c. To wit as being disappointed of what they hoped for let them return and be ashamed suddenly that is let them turn their backs and be gone with shame according to that Psal 56.9 When I cry unto thee then shall mine enemies turn back and that suddenly that is God on a sudden delivering me out of their hands PSALM VII The Title SHiggaion of David c. There are divers conjectures in Expositours but they are mere conjectures concerning this word Shiggaion as that it was the name of some Musicall Instrument to which this Psalm was to be sung or the name of some kind of Verse wherein it was composed or of some tune or some known song to the tune whereof it was to be sung That which seems most probably said is that Shiggaion is derived of an Hebrew word that signifyeth to erre and so may be translated an aberration or a song of wandring to wit either because it was sung in parts or by severall voices some singing one clause and then others another or because upon the Instrument whereon they played when this Psalm was sung they ran with their fingers from one string to another or because it was made of sundry variable or wandring verses or because therein are expressed those cares of David which made him in danger to erre or goe astray Yea because the Hebrew word Prov. 5.19 doth signifie to be delighted or to wander in love therefore some translate Shiggaion of David Davids variable or delightfull song or the solace of David As for the following words which he sang unto the Lord concerning the words of Cush the Benjamite it is most probable that this Cush was some great Courtier of Saul and of his tribe and family who had accused David to Saul upon occasion whereof David composed this Psalm I know that the most Expositours hold that it is Shimei or Saul himself that is here called Cush by interpretation the Ethiopian or blackmore and that say they to note his black malicious and hellish disposition or that there was no more hope of changing his nature and qualities then of washing a blackmore white But besides that the reasons alledged for giving either of them this name Cush have no great solidity in them and that there could be no cause at all why he might not have expressed them by name in the Psalm David seems plainly to speak of some slander that endangered his life which could not be meant of Saul nor of the revilings of Shimei Vers 2. Lest he tear my soul like a lion c. In the foregoing verse he had said Save me from all them that persecute me this therefore which he adds here in the singular number Lest he tear my soul like a lion must either be understood indefinitely of every one of those that did persecute him Lest he tear my soul c. that is lest he that persecutes me do tear me in pieces or destroy my life for soul is often taken for the person or the life of a man see the Notes Psal 3.2 and 1 Sam. 25.29 or else of Saul in particular his great enemy whom others served in their persecuting of David And by comparing him to a lion he implyes his power and cruelty thereby the rather to move God to deliver him and if this were done after Saul had made such a slaughter of the Priests 2 Sam. 22.18 David had the juster ground to compare him to a lion tearing his prey Vers 3. If I have done this c. That is this which Cush hath laid to my charge and which is thereupon commonly spread abroad concerning me to wit that he adds in the following verse that when things were all at peace in the kingdome and that Saul had given his daughter in marriage to David and preferred him as his favourite in all things then David sought to take away Sauls life that he might step into the throne If saith he I have rewarded evil to him that was at peace with me that is to Saul which the following clause doth also
corruption The Papists would from this place conclude that the soul of Christ immediately upon his death did locally descend into hell the place of the damned but without any just ground For in the Scripture frequently by the soul is meant the life of man see the Note Psal 7.2 3. which when a man is dead may be said to be overwhelmed or detained in the grave or else the whole person of man as Act. 7.14 Then sent Ioseph and called his father Iacob to him and all his kindred threescore and fifteen souls and 1 Pet. 3.20 where speaking of the Ark he saith wherein few that is eight souls were saved by water see also the Note Psal 5.2 And so likewise by hell is meant the whole state and dominion of death yea usually the grave so Gen. 42.37 Ye will bring down my gray hairs with sorrow to the grave and Psal 141.7 Our bones are scattered at the graves mouths the word translated grave is the very same that is here translated hell So that the meaning of these words Thou wilt not leave my soul in hell c. is no more but this Thou wilt not leave me in the grave or Thou wilt not leave me or my life under the power and dominion of death and because death chiefly seizeth upon the body therefore the body is here chiefly intended And indeed even amongst Pagan writers we find the like phrase as in Virgils Animamque sepulchro Condimus But however that it cannot be meant of Christs soul being locally in the hell of the damned is clear because first his soul was during the time of his buriall in Paradise Luk. 23.43 To day shalt thou â—e with me in Paradise that is in heaven 2 Cor. 12.2 4. secondly the words speak evidently of a deliverance from a penall condition whereas the Papists themselves hold that Christs soul was triumphant in hell thirdly the Apostles in the places before cited expresly say that David was left in that hell from whence Christ was raised so that it is clear they understood the words of Christs rising from the grave as the second clause doth more plainly expresse thou wilt not suffer thine holy one to see corruption that is Christ the holy one of God as the devils themselves called him Mark 1.24 Vers 11. Thou wilt shew me the path of life c. In Act. 2.28 it is render'd thus Thou hast made known to me the waies of life However the meaning of the words is this that God would raise Christ from the grave and bring him to live for ever in heaven and because by vertue of Christs resurrection all the members of Christ shall also rise again unto life eternall there is no doubt but that David spake this with reference to himself Yet the phrase that is here used Thou wilt shew me the path of life seems plainly to imply that the way of life was unknown and impossible to men till it was revealed to Christ and by him to the children of men and till by his resurrection he became the first fruits of them that rise and consequently that from God through Christ these three great benefits are conveyed to all the faithfull to wit 1. the enlightening of their minds with the knowledge of the way of life 2. the translating of them in their conversion from a state of death to a state of life and 3. the resurrection of their dead bodies to life eternall concerning which he adds In thy presence is fulnesse of joy or as it is render'd Act. 2.28 Thou shalt make me full of joy with thy countenance which is meant of the beatificall vision Whereas earthly joyes can never satisfie and are alwaies mixt with sorrows there shall be fulnesse of joy and that by reason of Gods favourable presence which as it is here in part so shall it be there in perfection the blisse of the glorified Saints and therefore it is said of the wicked 2 Thess 1.9 that they shall be punished with everlasting destruction from the presence of the Lord at thy right hand there are pleasures for evermore which is spoken either in relation to Christ because he was to sit in heaven at the right hand of his Father or in relation to the Saints and that either because they shall be set at Christs right hand and shall be in a state of favour and honour with God which sitting at Gods right hand imports or because they shall be brought to the enjoying of those pleasures by the mighty power and great bounty of God whence it is that he speaks of them here as the gifts of his right hand PSALM XVII Vers 1. HEar the right O Lord c. That is Hear him that pleads for nothing but that which is just and right or out of respect to the righteousnesse of my cause hear me O Lord give ear unto my prayer that goeth not out of feigned lips that is lips that plead not innocency where there is no such thing or that speak that which my heart thinks not Now this mention of the righteousnesse of his cause makes it most probable that this Psalm was composed upon occasion of Sauls persecution and the unjust clamours which his followers made against him Vers 2. Let my sentence come forth from thy presence As if he had said I appeal to thee from the unjust accusations of men deal with us according to that which thou that art the searcher of the heart findest and then I know mine innocency shall be made known in the destruction of mine enemies Vers 3. Thou hast proved mine heart thou hast visited me in the night thou hast tryed me and shalt find nothing c. That is nothing wherein I have injured these that are mine enemies Concerning Gods proving and trying mens hearts see the Notes Psal 7.9 and 11.14 Amongst other expressions whereby he sets forth how exactly God knoweth all that is in man this is one thou hast visited me in the night and that because 1. when men are then free from imployment God doth usually by his spirit instruct and perswade them to doe well 2. then they are wont to sin the more boldly by reason of the nights secrecy and 3. then many and various thoughts are wont to come into their minds I am purposed that my mouth shall not transgresse that is that I will not wrong mine enemies no not in a word or that I will not murmure against thee however mine enemies prosper c. or that my tongue shall not utter anything my heart thinks not Vers 4. Concerning the works of men by the word of thy lips I have kept me from the paths of the destroyer Some would have the meaning of the first clause Concerning the works of men to be in effect as if he had said As far as man may as far as it was possible for poor man to doe I have kept me from the paths of the destroyer Others think that having said in the foregoing
my mountain to stand strong that is thou hast by thy favour most firmly established and strengthened my kingdome above danger of any opposition and it is likely too that in this expression he alluded to mount Sion where he had built himself a palace and had made it the chief seat of his kingdome And this is here alledged as the occasion of his growing so secure namely because his kingdome was so settled and become so strong every way that there seemed to be no fear of a change Yet withall there seems to be likewise an intimation in these words that seeing it was of Gods favour that his kingdome was so settled it was a folly in him to grow so carnally secure merely because he saw himself so strongly settled since he might well think that it was easie for him that had so settled him to unsettle him again as he acknowledgeth in the following words that God did Thou didst hide thy face that is thou wert offended with me for this my carnall confidence and security and didst withdraw thy wonted help and protection and I was troubled that is I fell into great distresse and thereby was oppressed with much sorrow and anguish of mind Vers 9. What profit is there in my bloud when I goe down to the pit c. Because the life of every living creature is said to be in the bloud Gen. 9.4 therefore some Expositours understand this clause thus What profit is there in my bloud c. that is What profit is there in my life as if he should have said Of what avail will it be that I have lived hitherto if I be now cut off when being settled in my kingdome I have more power to promote the cause of religion and to doe good to thy people then formerly But doubtlesse by his bloud here is meant his death and that which he intends in these words is that if he should be cut off either by his enemies or by Gods immediate hand he should not then be able to praise his name as he should if his life were prolonged see the Note Psal 6.5 which is evident in the following clause shall the dust praise thee shall it declare thy truth that is the truth of thy promises or thy faithfulnesse in performing thy promises And it is like he mentioneth this purposely to intimate his hope that God would perform his promise made to him concerning settling the kingdome upon him and his seed Vers 11. Thou hast put off my sackcloth and girded me with gladnesse That is Upon my prayer to thee thou hast turned my sorrow into joy Thou hast put off my sackcloth which they used to wear in times of great sorrow especially when with penitent hearts they humbled themselves before God to beg mercy at his hands and girded me with gladnesse that is with garments of joy or rather thou didst compasse me with gladnesse giving me abundance of joy as Psal 18.32 thou hast girded me with strength that is thou hast made me very strong Vers 12. To the end my glory may sing praise to thee c. See the Note Gen. 49.6 PSALM XXXI Vers 1. IN thee O Lord do I put my trust let me never be ashamed See the Note Psal 25.2 Many Expositours are of opinion that the occasion of composing this Psalm was Davids distresse when the men of Keilah were likely to have delivered him up to Saul and when immediately after that Saul had in a manner hemmed him in in the wildernesse of Maon 1 Sam. 23.12 26 and indeed many passages in the Psalm seem to favour this conjecture as shall be noted in the severall places where it is so But yet it is but a conjecture Deliver me in thy righteousnesse See the Note Psal 5.8 Vers 2. Deliver me speedily This he adds because help would else come too late In 1 Sam. 23.26 it is said David made haste to get away for fear of Saul Vers 3. For thy names sake lead me and guide me That is direct me in the way wherein I should goe shew me what I should doe and carry me on therein with a supporting hand Yea some think that he useth these two words lead me and guide me both in a manner of the same signification to imply that he desired Gods help not only in his present streights but likewise after that still in all the difficulties he should fall into See the Notes also 1 Sam. 12.22 and Psal 25.11 Vers 4. Pull me out of the net that they have laid privily for me c. Such as was that when the Ziphites observed the place where David hid himself and discovered it to Saul 1 Sam. 23.19 c. See the Note Psal 25.15 Vers 5. Into thine hand I commit my spirit c. To wit for the preservation of my life and however for the saving of my soul even in death it self as if he had said Having no power to secure my self I commit my soul and consequently my whole man into thine hands as confidently relying both on thine almighty power and wisedome and fatherly care over me and withall as willingly resigning my self to be disposed of by thee as thou art pleased Thou hast redeemed me O Lord God of truth that is thou hast at other times delivered me out of great dangers which makes me with confidence now to rely upon thee the God of truth who art still the same thou hast alwaies been and never failest to perform thy promises and in this David might have respect to the promise made to him concerning the kingdome But yet some understand this clause of our Redemption by Christ as if he had said Thou hast redeemed me to thy self from eternall death and therefore being thine and purchased to thy self by so great a price I am resolved living or dying to rely upon thee Vers 6. I have hated them that regard lying vanities That is that do so mind and esteem vain hopes or any outward things whereon it is in vain for men to hope as indeed they that hope in any thing but God hope in lying vanities that will deceive them that either they rely thereon themselves or would draw others to doe so Some I know would limit this to idols see the Note 1 Kings 16.13 others to soothsayers to which in those East countries they were much addicted But it is better understood more generally Vers 7. Thou hast known my soul in adversities See the Note Psal 1.6 Vers 8. And hast not shut me up into the hand of the enemy c. As indeed he was like to have been by the men of Keilah 1 Sam. 23.7 Saul said God hath delivered him into mine hand for he is shut in and afterwards by Saul in the wildernesse of Maon vers 26. Saul and his men compassed David and his men round about to take them For the next words thou hast set my feet in a large room see the Notes 2 Sam. 22.20 and Psal 4.2 Vers 9. Mine eye
mine enemies or by suppressing it in silence the hearts of men being apt to swell the more and to be the more bitterly pained when sorrow hath not a vent I know these two last clauses are otherwise understood by some Expositours to wit that he held his peace even from speaking any thing that was good and that for this he was afterwards grieved or that he was wholly silent and his sorrow was stirred that is though his sorrow was stirred but the first exposition is the best Vers 3. My heart was hot within me c. To wit his eager desire to speak being as a fire shut up within him or rather because his passions grew hot within him and set him as it were on fire his grief for the misery he endured or his indignation against his enemies whereby he became impatient and unable to bear the miseries and wrongs he suffered perhaps particularly that he should hear his enemies reproach him to his face and yet must keep silence while I was musing that is whilst I sat plodding on my miseries or thinking of many things in silence but not speaking or whilst I was musing whether I should speak or still hold my peace the fire burned to wit more and more insomuch that not my heart only but my whole body seemed to be on a light flame Thus I conceive the first part of this verse must be understood Yet some do understand it of a holy zeal in him which would not suffer him any longer to forbear speaking of good things As for the last clause then spake I with my tongue the meaning of it doubtlesse is that at last not able any longer to contain himself he brake forth into words of impatience and muttering against God and many conceive that the words of impatience that he uttered are those that are added in the next verse Yet some Expositours would have the meaning of it to be only this that when he might not ease his mind to men he turned his speech at last to God according to that which follows in the fourth verse Vers 4. Lord make me to know mine end and the measure of my daies what it is that I may know how frail I am Or what time I have here Many learned Expositours take these to be those words of impatience of which he said in the former verse then spake I with my tongue only some conceive that David therein desired that God would presently put an end to his life Lord make me to know mine end c. as if he should have said How long shall I be in this misery since I am not like to see an end of my miseries till I see an end of my daies hasten therefore mine end make me experimentally to know and see the full period of this transitory life of mine and then others hold that he doth only herein expostulate with God concerning his laying so great afflictions upon him notwithstanding the transitorinesse of his life Lord make me to know mine end and the measure of my daies what it is c. as if he should have said Since Lord thou art pleased to handle me so severely let me I beseech thee know how long the time is that thou hast appointed me to live that so I may see whether in likelyhood it may afford me a sufficient recompence for the miseries I now suffer if thou hast appointed to lengthen out my daies for many ages to come then indeed the hope of better daies hereafter might allay my grief but if there be no such thing to be expected as indeed there is not must it not needs seem hard to me that having so little a while to live my life should be thus imbittered with sorrows Neither yet must we think that David did seriously hereby desire to know the just hour of his death but only in the heat of his spirit by intimating his assurance of the brevity of his life to shew what just cause he had to be impatient that he should be so continually in so sad a condition But I rather with others take these words to be added by way of correcting that heat and impatience of spirit and perhaps that murmuring whereinto with his tongue he had broken forth Lord make me to know mine end c. that is cause me seriously to believe and often to remember and lay to heart which few do the frailty and transitorinesse of mans life that so I may the more patiently endure my troubles as knowing that I cannot long live to endure them and that I may provide for mine end and prepare my self against my change comes Yea it may also imply an approbation of Gods dealing with him as if he had said Thou doest well Lord by these afflictions thus to take me off from the vanity of my former waies and to make me see how frail a creature I am and therefore I willingly submit to thy hand Lord make me to know mine end c. Vers 5. Behold thou hast made my daies as a hand-breadth c. According to the divers expositions of the former verse this also may be understood divers waies to wit either as spoken in a way of impatience or as by way of correcting his impatience see the former Note and mine age is as nothing before thee that is the time of my life is as nothing in respect of thee who art eternall before whom a thousand years are but as one day 2 Pet. 3.8 verily every man at his best state that is in greatest strength and in his most flourishing condition is altogether vanity see the Notes Job 7.16 Vers 6. Surely every man walketh in a vain shew c. This seems to imply 1. that man himself is but an empty representation and appearance of a man as when we see a man in a glasse or in a dream a picture or shadow of a man rather then a man indeed and that because he is continually in such a frail and changeable condition 2. which differs not much from the former that the life of man is but an imaginary life an appearance of life rather then a life indeed namely because it is so exceeding transitory passing away in a moment as a shadow Job 14.2 and 3. that the happinesse and the good things which he seems to enjoy are but shadows of such things there being no reall good nor happinesse in them his hopes are but vain hopes and his enjoyments are vain in the continuall labours and restlesse condition wherein he wearies himself which is implyed in that word walketh he wearieth himself for very vanity as is more fully expressed in the following words surely they are disquieted in vain c. All which agrees with that of the Apostle 1 Cor. 7.31 the fashion of this world passeth away and that which is said of the prosperity of wicked men Psal 73.20 As a dream when one awaketh so O Lord when thou awakest thou shalt despise their image Vers 7. And
deliver a dark saying not because of the obscurity of the expressions wherein he meant to deliver it as is evident by that expression he useth I will open my dark saying but to imply that the things he meant to speak of were deep and profound mysteries and such as to naturall men would be dark riddles such as is that which followes in the next verse that a good man hath no cause to be afraid in the day of distresse and trouble c. So that the drift of the whole verse is to shew how deep and weighty the things were of which he intended to speak Vers 5. Wherefore should I fear in the dayes of evil when the iniquity of my heels shall compasse me about This is that parable and dark saying which in the foregoing verse he promised to entreat of in this Psalm and because he had said that he would encline his own eare to hear what he delivered for the instruction of others he propounds that which he meant to deliver in his own person though he intended it should be received as a common truth which might likewise be applyed to any other of Gods faithfull servants wherefore should I fear in the dayes of evil c. 1. By fearing here may be meant a mans being terrified at the apprehension of any approaching evil or a mans being dismayed or discouraged at any thing that seems strange or unreasonable to him according to that vers 16. Be not thou afraid when one is made rich c. 2. By the daies of evil may be meant either the daies of any affliction or distresse or persecution or the time of old age or death or as some would have it the day of judgement 3. By the iniquity of his heels is meant either the iniquity of his own waies and works the sinfull courses wherein he had walked and some limit it also to those unjust waies whereby he had supplanted others and caused them to fall according to that Joh. 13.18 He that eateth bread with me hath lift up his heel against me and consequently the punishments which his evil deeds would bring upon him or else the iniquity of his adversaries in persecuting and pursuing him close at his heels or in laying snares to intangle him Now accordingly may these words be severall waies expounded Wherefore should I fear in the daies of evil when the iniquity of my heels shall compasse me about that is Wherefore should I doe any thing to make my self rich and great in the world or to help my self in any streights I fall into which should afterwards overwhelm me with fear in the daies of Gods wrath when the punishment of the evil I have done shall encompasse and insnare me or pursue and overtake me or 2. Wherefore should I suffer my heart to sink with fear in the daies of any distresse that befalls me or when sicknesse and death shall surprize me whch I may well look upon as the fruits of mine own iniquities as if he should have said There is no cause why I should fear in such times of calamity and distresse yea though they were mine own iniquities that brought me to be insnared and compassed herewith And the reason of this is given afterwards vers 15. to wit because he was assured of Gods love to him and that God would in due time deliver him from all his troubles yea even from the power of death it self which wicked ungodly men could not expect But God saith he will redeem my soul from the power of the grave for he shall receive me Or 3. thus which I like the best wherefore should I fear in the daies of evil c that is when wickednesse reigns and ungodly men rage seeking to insnare me and pursue me at the heels when I am pressed or compassed about with afflictions and calamities publick or private there is no cause why I should be dejected with fear and that because as is expressed in the following part of the Psalm whilst mine enemies trust in outward perishing things I trust in the Lord who though he may suffer wicked men to persecute his righteous servants for a time and that perhaps by way of correcting them for their iniquities yet in due time he will not fail to deliver them and to break the pride of their great enemies This I conceive is the best exposition of the words only I may adde that some conceive it is death which he tearms here the iniquity of his heels and that because to Christ and his members death is indeed no more but the bruising of their heel Gen. 3.15 1 Cor. 15.55 57. Vers 6. They that trust in their wealth and boast c. This is added as a reason of that which was implyed in the foregoing verse why the children of God should not doe any thing to enrich themselves that should afterwards expose them to the fears which usually follow a guilty conscience in the daies of evil or why they ought not to be dismayed and troubled at the prosperity of wicked men or to be afraid in the daies of adversity when ungodly great men do persecute and oppresse them namely because riches are such vain things and so unable to help those that have them in greatest abundance in the daies of evil They that trust in their wealth to wit as thinking themselves sufficiently defended thereby and so securely despising the judgements of God and undertaking in a manner whatever they please in the confidence of their great wealth and so they that boast themselves in the multitude of their riches that is that are puft up with their great estates as if they had gotten all by their own policies and labour c. and so live in all pomp pride and excesse despising and wronging others alas they trust and glory in a vain shadow that can doe them no good in an evil day and they that fear their greatnesse are indeed afraid of a shadow as is expressed in the following verses Vers 7. None of them can by any means redeem his brother c. To wit from dying as is expressed vers 9 or from the power of death when he is dead by procuring that he may be restored to life again And if a man cannot doe this for his brother much lesse can he doe it for himself Vers 8. For the redemption of their soul is precious and it ceaseth for ever That is Their soul is so precious that nothing can be given of sufficient value for the ransome of it and therefore there can never be any way found to redeem it Vers 10. For he seeth that wise men die likewise the fool and the brutish person perish c. Some by wise men here understand those that have so much understanding as to make use of their wealth and by the fool and the brutish person such as defraud themselves of the comfort they might take in their riches and only hord up wealth that they may leave it to others others
understand by wise men those that are spiritually wise and godly and by the fool and the brutish man such as are carnall wicked men and thence they conceive are those different expressions that the wise are said to die but the fool and the brutish person to perish But I understand the words rather in the most generall sense and conceive that the drift of them is to shew that death is the end of all men whatsoever and that when that hour comes they must all part with the wealth of this world and leave it to others And yet some understand that last clause and leave their wealth to others of leaving it to strangers and not to their own posterity or family according to that which is said elsewhere Eccles 6.1 2. Luke 12.19 and Psal 39.7 Vers 11. Their inward thought is that their houses shall continue for ever c. That is They verily think within themselves that they shall dwell in their houses for ever or that their posterity shall continue for ever see the Note Exod. 1.21 or that the houses they build shall remain for ever which the following words and their dwelling places to all generations make the more probable All these waies the words may be understood and accordingly the drift and scope thereof may be either 1. that these mighty men do carry themselves so as if they thought they should live for ever yea though by daily experience they see the contrary for this aggravation of their brutishnesse is implyed by subjoyning this upon that which went before vers 10. or 2. that at least they expect that their memory shall in their posterity and in their stately dwellings and great revenues be continued for ever and therefore they set their hearts upon these outward things in stead of seeking to assure themselves that their names are written in heaven they are only sollicitous to make their names famous upon earth and therefore they call their lands after their own names to wit to perpetuate the memory of their names as Alexandria was called of Alexander and Caesarea of Caesar c. Vers 12. Neverthelesse man being in honour abideth not c. That is The man that is in honourable condition but is brutish wicked and understandeth not as is expressed afterwards vers 20 continueth not in his honourable estate if God doth not whilst he lives strip him of his worldly dignities yet at least death will surely pull him down he is like the beasts that perish that is in regard of the present life which such men only mind dying he passeth away as the brute beasts do and then they are forgotten as the beast is when it dies and there is no more reckoning made of them then of beasts that dying of themselves are left in the field as carrion to rot and putrify The first clause man being in honour abideth not was commonly by the ancients understood of the sudden fall of our first parents from that estate of honour wherein God at first created them But the whole context shews that this cannot be here intended the most that can be said herein is that there may be a secret allusion to Adams fall to wit that as he continued not in his glorious condition so neither do these wicked men abide long in their pomp and outward prosperity Vers 13. This their way is their folly c. That is This their constant practise to wit in pursuing worldly riches and greatnesse and seeking to perpetuate the memory of their names by their stately dwellings c. for this refers to that he had said before vers 11. is no better then meer folly or discovers their folly however they account it a high point of wisdome Or it may be referred to that which was said in the foregoing verse This their way that is this which is the issue and event of their way to wit that they abide not in honour but perish as the beast doth is their folly that is manifests their folly Yet their posterity approve their sayings that is though they by experience see the vanity and folly of these waies of their fathers who after all their dreams of living here for ever and of the perpetuity of their names die as others and are buried in oblivion yet they approve of their counsell and commands whereby they advised them to mind these things chiefly these are the sayings of their fathers which some conceive are here meant or they approve of their sayings that is in that they think and speak and doe the same things treading exactly in the steps of their fathers For even the deeds of their fathers do proclaim what their judgements are and therefore even with respect thereto it may be said that their children do approve their sayings Vers 14. Like sheep they are laid in the grave death shall feed on them c. That is As the silly sheep are by flocks driven into a narrow pin-fold or into the shambles that they may be killed and eaten being no way able to make any resistance nor ever fearing any danger they are in so shall these great ones whom the whole world could hardly satisfy be brought thick and threefold in great numbers and lodged together in the narrow compasse of a grave under the power and tyranny of death where for all their former greatnesse and bravery they shall be made worms meat yea meat for the worm that never dies death both temporall and eternall shall feed on them and that for ever the wicked in hell being as the grasse is to the beast that still growing continueth still to be meat for it And the upright shall have dominion over them in the morning that is though they die as well as others yet at the last day the day of the generall resurrection which is as it were the morning the dawning of that new day of eternall life which shall never have end when all that sleep in the dust Dan. 12.2 shall awake and rise and the darknesse of the ignorance afflâ—ctions of this life coming to an end the Saints shall behold Christ the sun of righteousnesse appearing in his glory face to face they shall have dominion over these great ones that had before in this life tyrannized over them to wit in and by Christ their head whose footstool they must be made according to that 1 Cor. 6.2 Do ye not know that the Saints shall judge the world This I conceive is the meaning of this clause Yet some understand it otherwise and the upright shall have dominion over them in the morning that is they shall soon get the better of them and be in a better condition then their great oppressors As for the last clause and their beauty or strength shall consume in the grave from their dwelling the meaning is that from their magnificent dwellings where they had lived in so great pomp and state they should be brought to the grave where their glory and strength together
wondrous things To wit by his own power this seems to be added in reference to the wonderfull goodnesse of God in continuing the kingdome to Solomons posterity notwithstanding many of them did so often provoke God to have utterly destroyed them but especially with reference to Gods wonderfull works in the Churches redemption by Christ her miraculous preservation maugre the rage of Satan against her and the many other benefits we enjoy by his kingly office Vers 19. Let the whole earth be filled with his glory c. This seems also to be spoken with respect to the times of the Gospel Amen amen see the Note Ps 41.13 Vers 20. The prayers of David the son of Iesse are ended For the adding of those words the son of Iesse see the Notes 2 Sam. 23.1 It is evident that the 86 the 110 divers of the following Psalms besides were composed by David and therefore it well may be questioned why it is said that here the prayers of David are ended But to this divers answers are given by Expositours as 1. that this was the last Psalm that David composed and haply placed last in the order of the Psalms that since the order of the Psalms was transposed or 2. that this was the last of the Psalms which David joyned together in a book that the following Psalms wherein there are some also that David himself did afterwards compose were collected by some other holy man of God joyned to that book of Psalms which David had formerly made or 3. that this is added here because hither to we have had Davids Psalms but now those that next follow were composed by Asaph and others And indeed if it were clear that the following Psalms were not composed by David it might well be said in this regard that here the prayers of David are ended though some Psalms of Davids making be afterwards inserted as it is said The words of Iob are ended because his reasoning with his friends doth there end though some words that Job spake are afterwards inserted in that book as ch 40.3 4 5 ch 42.1 2 c. PSALM LXXIII Vers 1. TRuly or yet God is good to Israel even to such as are of a clean heart That is that are upright-hearted amongst the people of God Yet some would have the meaning of these words to be this that they whose hearts are clear from passion do know God to be good though others being under temptation and disturbed with passion cannot often be so perswaded With the like abrupt expression the 62. Psalm begins concerning which see the Note there Vers 2. But as for me c. As if he had said Though this be so and I knew it well enough as having had frequent experience of Gods manifold goodness both to my self other his faithfull servants and though I have alwaies endeavoured in all things to approve my self to God yet my feet were almost gone that is I was almost transported beyond the bounds of piety even to the accusing of God in words at least in thought of injustice and unfaithfulnesse or I had almost fallen from this perswasion of heart concerning the goodnesse of God to the righteous and from believing the truth of Gods promises yea almost from the uprightnesse of my waies yielding to doe as those wicked men did whom the Lord thus prospered And observable it is that all sinfull slips were so grievous to David that he laments here even that his steps had wel-nigh slipped Vers 4. For there are no bands in their death c. This may be understood either 1. of the sodainnesse of their death to wit that they drop as it were on a sodain into the grave without any foregoing sicknesse or pain which then is more fully set forth in the following clause but their strength is firm not wasted by any foregoing sicknesse see the Note Job 21.13 or 2. of the gentlenesse and easinesse of their death that they do not die a hard and bitter death either by reason of inward gripes and pinches of conscience and terrours of mind or of bodily pangs and strugglings with death their souls being bound within them as with bands which death hath much adoe to untie or break so that they cannot depart or at least are long held back as with bands from dying but how this can agree with that following clause but their strength is firm I cannot well see or 3. of their dying a naturall death to wit that they are never brought to die as malefactours being bound with bands cords or chains and that because the laws can take no hold of them whatever wickednesse they commit by reason of their riches and greatnesse they are sure to escape or 4. of their dying in a good old age namely that they are not violently dragged to an untimely death by any sicknesse or dismall casualty but having sweetly passed over the whole natural course of their lives they quietly give up the ghost And their strength is firm that is proportionably to their years all their life long they are strong and healthfull till at last being spent by mere old age their life is expired and they goe down into the grave Vers 6. Therefore pride compasseth them about as a chain c. That is Because of this their prosperous condition they carry themselves proudly in every regard in their countenance speech gesture c. as some men will do when they have gotten a chain of gold they grow highly conceited of themselves being ready still to boast of and advance themselves and to despise others or they please themselves and glory in their pride as esteeming it an ornament to them violence covereth them as a garment as if he should have said And by reason of this their pride they become bold cruell and violent oppressors of others for this expression of violence covering them as a garment is to imply that they do not only conceive it in their minds but also expresse it outwardly in their deeds yea and glory in it as men do in some gorgeous attire seeking to outstrip one another herein as they seek to outstrip one another in bravery and perhaps wearing the trophies of their oppressions in a way of boasting And to this some adde also that oppression is as constantly their practice as it is for men every day to put on their garments and that hereby they seek to defend themselves as men shelter themselves from the cold by their raiment But however the main drift in alledging this is to set forth how strange it might seem that when men did thus abuse the bounty and goodnesse of God he should notwithstanding suffer and prosper them still Vers 7. Their eyes stand out with fatnesse c. Because the fatnesse of the face makes the eyes to be hidden rather then to stand out some would have this clause rendered thus Their eyes goe out with fatnesse meaning that they had scarce any
first clause shewing how he gave way in his anger to the slaying of the first-born in Egypt he spared not their soul from death but gave their life over to the pestilence Yet this last clause may be read as in the margin of our Bibles but gave over their beasts to the murrain which must then be understood of that plague Exod. 9.3 for which see the Notes there Vers 51. And smote all the first-born in Egypt the chief of their strength c. See the Note Gen. 49.3 in the tabernacles of Ham that is of the Egyptians for Egypt is in the Hebrew called Mizraim of Mizraim the son of Ham Gen. 10.6 who first peopled that country Vers 52. But made his own people to go forth like sheep c. See the Note Psal 77.20 Vers 53. And he led them on safely so that they feared not That is they had no cause to fear the Lord going along with them as their guardian Or the meaning may be that though through weakness infidelity they were sometimes afraid as we see Exod. 14.10 yet by the mighty works of God they were still at last heartned encouraged again Vers 54. And he brought them to the border of his Sanctuary c That is to the land where he had determined to dwell amongst them in his Sanctuary even to this mountain which his right hand had purchased to wit mount Sion or the land of Canaan a land of mountains and valleys Deut. 11.11 See the Note Exod. 15.17 Vers 56. Yet they tempted c. To wit by sinning against God see the Note Deut. 6.16 and provoked the most High God and kept not his testimonies to wit in that they kept not Gods command for destroying the Canaanites see the Note Psal 19.7 Vers 57. They were turned aside like a deceitfull bow That is like a bow that shoots awry not whether the archer that useth it aims to shoot to wit because whereas they ought to have been guided by God after all their fair professions promises of being faithfull to God their pious judges such as those to Joshua Josh 1.16 17. All that thou commandest us we will doe c. they perfidiously fell off went awry did not order their waies as God expected required and particularly whilst they pretended to worship only the true God they suddenly turned aside to the worship of idols Vers 60. So that he forsook the tabernacle of Shiloh c. To wit In that the Ark the sign of his presence was carried thence into captivity by the Philistines 1 Sam. 4.11 and the Tabernacle also was thence removed see the Note 1 Chron. 21.1 and neither of them were ever brought back thither again the tent which he placed among men It is not among the Israelites but among men to imply Gods abasing himself to dwell amongst such base and wretched creatures as men are Vers 61. And delivered his strength into captivity and his glory into the enemies hand That is the Ark see the Notes 1 Chron. 16.11 2 Chron. 6.41 and 1 Sam. 4.21 22. Yet some understand it of Gods giving up the strongest and chiefest of the people to be slaves to the Philistines Vers 63. The fire consumed their young men c. That is The force or heat of the battel or the fire of Gods wrath mentioned in the foregoing verse did suddenly make an end of them and their maidens were not given to marriage to wit by reason there was such a scarcity of young men after that battel or because those that were betrothed to them were slain It is in the originall their maidens were not praised but the meaning is that they were not praised with Epithalamiums or marriage-songs as Brides at their weddings used to be Vers 64. Their priests fell by the sword and their widows made no lamentation The meaning is either 1. that being overwhelmed with sorrow they could not weep or 2. that being in captivity amongst the Philistines they were not suffered to lament the death of their husbands or 3. that dying with grief they lived not to make any lamentations for them at their funerals or 4. that they were so taken up and oppressed with their own miseries and especially with the miseries of the Church and people of God in generall that they had not leasure to bewail their husbands of both which last we have a clear instance in the wife of Phinehas in particular 1 Sam. 4.19 20. who dying made no mention of her husband Vers 65. Then the Lord awaked as one out of sleep c. To wit as one fallen fast asleep after much wine drunk as the following words do imply and like a mighty man that shouteth by reason of wine However the drift of this expression is to imply that as one that was looked upon to be in a dead sleep he did the more unexpectedly fall upon them and as one that had forborn them a while he did with the more fury and severity break forth upon them Vers 66. And he smote his enemies in the hinder parts he put them to a perpetuall reproach This is meant of the Lords smiting the Philistines with emerods see the Note 1 Sam. 5.6 the shame whereof was made perpetuall by those golden images of their emerods which they sent to the Israelites see the Note 1 Sam. 6.4 Yet some do also include herein the shame that was done them in the Lords casting down their Idol Dagon and breaking it in pieces upon the threshold the memory of which reproach became the more perpetuall by that superstitious practise which upon that occasion they took up of never treading after that upon the threshold see the Note 1 Sam. 5.5 Vers 67. Moreover he refused the Tabernacle of Ioseph and chose not the tribe of Ephraim To wit 1. in that he would not let the Ark be any longer there for that this is chiefly meant here is evident by that which is added vers 69. concerning the building of the Temple see the foregoing Notes vers 9. and 60 and 2. that the supreme magistracy was not continued in that tribe though it began there when Joshua who was of that tribe was made their Ruler Vers 68. But chose the tribe of Iudah c. To wit that the place of Gods worship and the supreme magistracy should be settled in that tribe the mount Sion which he loved that is which he chose not for any other cause but of his own free grace because he was pleased to set his love upon it Vers 69. And he built his Sanctuary like high palaces like the earth which he hath established for ever That is that it might be the settled place of his worship even unto the coming of the Messiah who should then establish it in the Church the true Sion unto the end of the world Vers 71. He brought him to feed Iacob his people c. To wit David see the Note 2 Sam. 5.2 and Israel his
some others had their days lengthened out to a far longer period therefore I see no reason why we should not understand this Title as the words do plainly hold forth to wit that this Psalm is a prayer composed by Moses that man of God Yea and very probable I judge it to be which many say that it was composed by Moses for the use comfort of the Israelites after God had pronounced that sentence against them that they should all die in the wilderness that were twenty years old upward when they came out of Egypt save only Joshua and Caleb Numb 14.29 and when according to that sentence he found the people for many years together mouldering away in regard whereof he might well bewail as here he doth the mortality of man and pray to God as it is vers 15. Make us glad according to the daies wherein thou hast afflicted us and the years wherein we have seen evil Vers 1. Lord thou hast been our dwelling-place in all generations As if he had said Though as strangers we travell from one place to another and have yet no settled dwelling-place yet to our fathers in this very condition thou hast been in all generations a dwelling-place a house of refuge yea so thou hast hitherto been to us thou hast alwaies provided for them and us a place of shelter where we might repose our selves and be provided for thou hast been as a little Sanctuary to us Ezek. 11.16 and therefore be so still Vers 2. From everlasting to everlasting thou art God This is here inserted either 1. to shew that it was no wonder that God should be a refuge to them in all generations as he said vers 1. seeing he was God from all eternity before ever the world was or 2. because the consideration of Gods eternity doth make us the more sensible of mans frail and transitory condition of which he intended now to treat or 3. because the eternity of God doth imply that all things had their being from God and both have been alwaies and are still governed by God so that he is the supreme cause of all the changes that are in the creatures himself in the mean season being subject to no change as all things here below are and therefore to whom should men flee for help but to God Vers 3. Thou turnest man to destruction c. That is to death which is the dissolution of soul and body or to the grave see the Notes Job 26.6 and 28.22 It is as if he had said Whilst thou continuest eternally the same thou dost suddenly bring man back to the earth from whence he was taken according to that sentence which thou didst passe against all mankind in Adam Gen. 3.19 dust thou art and unto dust thou shalt return And to the same purpose is that which follows and sayest Return ye children of men that is By a word of thy mouth when thou pleasest thou callest men back to wit their bodies to the earth and their spirits to God that gave them Eccles 12.7 and to whom therefore should we seek for preservation but to thee I know many do otherwise understand this last clause to wit that having turned men to the very brink of the grave God often calls them back as it were to continue longer in the world But the first exposition is doubtlesse the best Vers 4. For a thousand years c. As if he should have said I may well say that man is suddenly turned to destruction for suppose a man should live a thousand years which yet no man ever did see Gen. 5.27 alas a thousand years in thy sight that is before thee or in comparison of thine eternity or with thee as Saint Peter alledgeth it 2 Pet. 3.8 are but as yesterday when it is past which then is nothing and besides man judgeth better of the shortnesse of time when it is past then when it is passing and as a watch in the night that is the space of three hours for by that Matth. 14.25 And in the fourth watch of the night Iesus went unto them it appears that of old they divided the night consisting of twelve hours into four watches which seem to be intended by those four distinct tearms Mark 13.35 at even or at midnight or at cock-crowing or in the morning And it may be also that he the rather mentioneth a watch in the night either because time seems to slip fastest away when men lye slumbering scarce knowing whether they be asleep or awake or else because he would also thereby covertly give a hint how full of darknesse the life of man is by reason of his ignorance and manifold miseries However that which Moses intends here is the same that David saith Psal 39.15 mine age is as nothing before thee For so Peter alledgeth this to prove that Gods staying long before he came to judgement was no delay with God seeing a day and a thousand years were all one with God 2 Pet. 3.8 But beloved be not ignorant of this one thing that one day is with the Lord as a thousand years and a thousand years as one day Vers 5. Thou carriest them away as with a floud c. That is so that there is no memoriall left of them no more then there is of a floud which overfloweth all for a time but suddenly glideth away it is quite gone or they are suddenly swept away by a violent death see the Note Job 22.16 besides that every mans life doth soon passe away as is expressed in the foregoing verses men are oft cut off by sudden casualties and judgements they are as a sleep to wit that suddenly passeth away or as a sleep that is as a dream when one sleepeth see the Notes Job 20.8 and Psal 73.20 As for the following clause In the morning that is in their flourishing age their childhood or youth they are like grasse which groweth up if we read it as it is in the margin of our Bibles they are like grasse which is changed it may be understood of that change that is in grasse when being sprouted out of the earth it becomes more and more fresh and flourishing and shooteth up with a flour and then it intendeth the same with that translation which is in our Bibles to wit that men in the morning of their years do usually flourish like grasse that hath not yet felt the heat of the sun But commonly they that thus translate the words do understand it of the change that is wrought in grasse when it withereth in the morning they are like grasse which is changed that is they are like grasse which though it be fresh in the morning yet presently by the heat of the sun it begins to flag to change and wither Vers 7. For we are consumed by thine anger c. Divers things might by the Psalmist be intended in these words as 1. that it was Gods just anger against the sin of Adam and
befell him proceeded from the wrath and displeasure of the Lord against him Vers 6. The Lord preserveth the simple c. That is say some Expositours those that are plain-hearted and do sincerely and simply mean what they professe and this indeed David might well speak with reference to himself who plainly meant what he professed and did not cunningly intend any hurt unto Saul whilst he professed all fidelity to him But rather I conceive that by the simple here are meant those that lye open to injuries and are easily circumvented and that when they are in danger and trouble are not cunning to work out their deliverance as many worldly men are but are wont only with a simple quiet mind to commit their cause to the Lord and to seek and wait for help from him as children that being helplesse in themselves do wholly rest upon their parents for help And this he speaks as from his own experience I was saith he brought low not knowing which way to help my self and be helped me Vers 7. Return unto thy rest O my soul That is Be no longer disquieted but rest thy self quietly as thou hast formerly done upon Gods promises and fatherly providence and that upon the experience thou hast now had of Gods goodnesse to thee for the Lord hath dealt bountifully with thee They that conceive this Psalm to have been composed after David was delivered from the insurrection of his son Absalom do otherwise understand this clause to wit that now he might expect to rest quietly in his throne again and peaceably to enjoy the liberty of Gods Sanctuary as he had formerly done But the first exposition is clearly the best Vers 8. For thou hast delivered my soul from death mine eyes from tears and my feet from falling See the Note Psal 56.13 Vers 9. I will walk before the Lord in the land of the living That is say some Expositours I will daily serve the Lord in his Tabernacle as long as I live here in this world see the Note Psal 27.13 But what is rather meant by walking before the Lord see again in the Note Psal 56.13 Vers 10. I believed c. To wit that God would make good his promise to me or particularly that God would deliver me out of those streights I was in therefore have I spoken to wit that which he had said before vers 4. O Lord I beseech thee deliver my soul or therefore have I spoken that is therefore have I so often spoken of the promises that God had made to me and made open profession of my confidence therein or it may be spoken with reference to that which he had said before in this Psalm concerning Gods goodnesse and faithfulnesse to his poor servants vers 5 6 I believed that is when I saw how miraculously God had delivered me my faith was strengthened thereby and hence hath proceeded this confession which I have here made of my confidence in God And indeed in the 2 Cor. 4.13 where the Apostle cites these words he seems rather to apply them to speaking by way of confession then by way of invocation We having the same spirit of faith according as it is written I believed and therefore have I spoken we also believe and therefore speak c. As for the following words I was greatly afflicted they are added to shew that he was in great distresse even at that time when he did thus call upon God or encourage himself in his promises Vers 11. I said in my haste c. See the Note Psal 31.22 All men are liars that is prone to lie and to deceive those that rely upon their words and this it is thought David spake in reference to the prophets Samuel especially who had anointed him and promised him the kingdome and that he doth here acknowledge it purposely to shew how unworthy he was of the mercy which God had afforded him and that by this discovery of his own wickednesse he might the more magnify Gods goodnesse Vers 13. I will take the cup of salvation c. That is I will offer unto the Lord a peace-offering of praise or I will praise the Lord in a solemn and joyfull manner for the ground of this expression I will take the cup of salvation was either because in those peace-offerings they were alwaies wont to pour out a drink-offering unto the Lord or because when the sacrificer came to feast with his family and friends on his peace-offerings the custome was that he took a cup in his hand and having used a certain form of blessing God for that mercy or deliverance which God had afforded him he drank and then caused the cup to passe round to all the rest and upon this ground it seems they called this cup the cup of salvation or the cup of blessing And indeed even to this custome Christ may seem to have had some respect in the institution of his last supper the cup whereof therefore is called by the Apostle the cup of blessing 1 Cor. 10.16 Vers 15. Precious in the sight of the Lord is the death of his Saints This is added as a reason why he would praise the Lord namely because by the experience of the Lords preserving him he had found what precious account God makes of the lives of his faithfull servants Precious in the sight of the Lord is the death of his Saints that is he doth not make light of their deaths but their lives are very precious in his sight even after their death he esteems them as his jewels But see the Note Psal 72.14 Vers 16. I am thy servant and the son of thy handmaid c. See the Note Psal 86.16 thou hast broken my bonds that is thou hast delivered me out of all my streights and dangers or from the thraldome whereinto mine enemies would have brought me PSALM CXVII Vers 1. O Praise the Lord all ye nations c. That the Psalmist speaks this as foreseeing and foretelling that all nations should by Christ be joyned to the Jews and become his people is evident because the Apostle Rom. 15.11 doth expresly alledge this place to prove the calling of the Gentiles PSALM CXVIII Vers 1. O Give thanks unto the Lord c. It is evident by many passages in this Psalm especially by those expressions vers 22 23 and 24. The stone which the builders refused is become the head stone in the corner c. that it was composed to be sung in some solemn and festivall assembly of the people and that when David was newly settled on the throne of Israel And therefore it is by almost all Expositours judged most probable that it was penned when after the death of Ishbosheth all the tribes of Israel had anointed him to be their king he had vanquished the Philistines that at the same time had invaded the land thereupon he gathered the chief of the people together that he might give thanks unto the Lord withall that
is to shed their own bloud But for my part I do rather look upon this as a farther confirmation of that which is noted before upon those words vers 11. to wit that Solomon did there expresse the sollicitations of that kind of men in those tearms Come let us lay wait for bloud c. not because he would have us think that they were wont to use any such language but only to intimate that whatever they might pretend this they would in the conclusion draw them to Yet withall I see not but that Solomon might use this as an argument to keep young men from hearkning to such evil counsellors yea though it be supposed that they had in expresse tearms encouraged them to lye in wait for bloud seeing the drift of these words for their feet run to evil c. might be all one in effect as if he had said thus Mind not so much the great riches they promise you in these waies as the evil sin they tempt you to which is no lesse then shedding bloud Vers 17. Surely in vain the net is spread in the sight of any bird According to this Translation of ours there are only two literall expositions that can be given of this parabolicall expression The first is that it is to no purpose for a fowler to spread a net in the sight of any bird because if she espies the net she will not come near it but will presently betake her self to her wings according to that of the Poet Quaeque nimis patent retia vitat avis and for this very reason it may be probably thought that it is in the Hebrew in the eyes of every thing that hath a wing And if we so understand it that which Solomon might intend thereby may be 1. to imply the reason why those robbers of whom he had spoken do lurk in thickets lye in wait in secret places to wit because otherwise they should be frustrated of their hopes purposes as the unskilfull fowler is when his nets are seen 2. to shew how little assurance those men have that run these waies of those great spoils which they with so much confidence promise the young novices they would draw in to be partners with them as it was expressed before ver 13 that because as the bird seeing the net or snare that is laid for her doth usually flie away evade the danger so the innocent discovering by some means or other that there are such men lying in wait for them do often prevent the danger and escape out of their hands at least God who sees all things that are done upon earth may by his providence many waies preserve them from falling into their hands or 3. rather to intimate that seeing poor silly birds will thus eschew a danger when once they discern it much more should reasonable men carefully avoid the snare that is laid for their lives in the enticement of such wicked wretches when once it is discovered to them But then the second the most generally approved exposition that is given of these words is this that the net is spread in vain in the sight of any bird because though they see the net yet poor silly creatures so greedy they are after the bait they will run into the net so are taken destroyed And then that which Solomon would imply hereby is that just so it is with wicked men that are tempted to these lewd courses though they may see the snares whereinto they are like to fall in the gallows gibbets that are set up in severall places for such varlets though they may plainly see the destruction which their desperate courses are like to bring upon them by the example of others that have run the same waies are daily cut off by the magistrate yet they will not take warning but rush headlong upon their own destruction and bring themselves at last to a shamefull death And so indeed this proverbiall expression seems to be explained in the following verse Vers 18. And they lay wait for their own bloud they lurk privily for their own lives To wit in that whilst they lye in wait for others through the just judgement of God they bring destruction hereby upon themselves many times a shamefull death here and without repentance eternall death alwaies hereafter Vers 19. So are the waies of every one that is greedy of gain c. As if he had said What hath been hitherto said of these robbers by way of particular instance may be in like manner said of all other covetous wretches that out of greedinesse after gain do by oppression or any other wicked waies impoverish and undoe men And accordingly we must understand the next words which taketh away the life of the owners thereof that is which greedinesse after gain causeth such men even to take away the lives of those that have the wealth they gape after in their possession or rather which gain gotten by such unjust and bloudy waies doth usually bring destruction upon those that do so unjustly possesse it and cut short their daies see 1 Tim. 6.9 Vers 20. Wisedome cryeth without c. By wisedome represented here to us under the person of some grave matron Lady or Princesse is meant the word of God or the doctrine of life revealed by God unto men or rather the Son of God the Lord Christ who is the coeternall personall wisedome of the Father in whom are hid all the treasures of wisedome knowledge Col. 3.2 as is more fully expressed chap. 8.22 23 c. The Lord possessed me in the beginning of his way before his works of old c. And in the Hebrew it is expressed in the plurall number wisedomes and that to imply either 1. that he is the most absolute the most excellent and sovereign wisedome the wisedome of wisedomes or 2. that he is the authour of all wisedome teaching men all that is necessary to make them wise to make them walk wisely even the manifold wisedome of God as the Apostle cals it Eph. 3.10 or 3. that he hath in all ages by many severall waies perswaded men to forsake their sinfull waies to turn unto God Now whereas it is said that this wisedome cryeth without she uttereth her voice in the streets c. the meaning is that whereas those seducers before mentioned do secretly closely seek to entice men to their sinfull waies the son of God doth on the other side openly in publick with all plainnesse earnestnesse call upon all men in all places that walk in such waies both the seducers the seduced to abandon their evil courses and to live holily and righteously shewing them that in the conclusion the following of this advice will be found to be the only true wisedome Vers 21. She crieth in the chief place of concourse in the openings of the gates c. See the Notes Gen. 22.17 Judg. 5.11 and Psal 9.14 Vers
usually turn to gall choler in the stomack so doth cause there exceeding bitter gripings pains so the flatteries of a strumpet do usually bring upon men many bitter deadly terrours miseries Vers 5. Her feet goe down to death c. That is thither she leads those that follow her see the Note chap. 2.18 her steps take hold on hell that is both she and her associates are at the very brink of hell Vers 6. Lest thou shouldest ponder the path of life her waies are moveable thou canst not know them This is a very hard place But two expositions are most commonly followed For 1. some understand it of the young mans pondering the waies of the strange womans life conversation Lest saith he thou shouldest ponder the path of life that is lest thou shouldest mark her way of life which being discovered were indeed enough to make thee loath her her waies are moveable thou canst not know them that is her waies are so variable she will have so many severall devices to intangle thee will be so cunning to transform her self into all forms fashions that though thou shouldest observe her never so diligently and as it were weigh her actions the waies she takes in a balance it would be lost labour thou wilt never be able to find her out nor to evade all her snares but wilt be overthrown by her pestilent inchantments before thou canst discern her villanous designs courses But now because it is not render'd in our Bibles Lest thou shouldest ponder the path of her life but Lest thou shouldest ponder the path of life we may see that our Translatours did rather understand it of the young mans pondering the way of life that is the way how he should preserve his life or the way of holinesse which is the true way of life and the way that leads unto life eternall Because the young man might think that though he kept company with the whorish woman yet he would take care to preserve his life by getting in time away from her or that yet he would in time repent and have a care of his soul to beat him off from thus flattering himself Solomon tels him here how impossible this was Lest saith he thou shouldest ponder the path of life that is Lest thou shouldest consider what course thou mightest take for the preservation of thy life or Lest thou shouldest bethink thy self of saving thy soul and of betaking thy self to the waies of holinesse her waies are moveable thou canst not know them that is her waies are so variable inconstant sometimes pretending one thing sometimes another that thou wilt never be able to know what thou maiest give credit to what not and consequently what course it were best for thee to take to escape the danger thou art in or her waies are so crafty crooked so many severall devices she will have to ensnare thee that thou wilt never be able to discover her devices therein that so thou shouldest bethink thy self of avoiding the danger of them but it will be with thee as with men that goe in by-paths full of windings turnings thou wilt be sure to loose thy self or her waies run headlong to hell thither they will carry thee without suffering thee to discern the danger thou art in or to bethink thy self of the waies of life This expression of the moveablenesse of the harlots waies may be used either with reference to the impossibility of throughly discerning those things that are in continuall motion so may imply that by reason of the harlots continuall various waies and devices she hath to delight and ensnare the young man that converseth with her though he now then may think of the evil of her waies and of betaking himself into the path of life yet she will soon cause such motions to vanish away neither will he be able seriously to ponder them in his mind or else by way of allusion to malefactours or foxes badgers that have usually many secret holes and hiding-places to shelter themselves in that they may not be taken thereby signifying the many wiles the harlot hath to keep her lovers from finding out her mischievous designs Vers 9. Lest thou give thine honour unto others c. That is Lest thou suffer others to rob thee of thy good name the credit good esteem which formerly thou didst enjoy And by others may be meant either simply harlots because usually one doth not satisfy the lustfull person or else together with them bawds parasites such other lewd companions with whom such unclean persons do usually converse I know that some Expositours do under this word honour comprehend the wealth wherewith God hath honoured a man the children he begets of the adulteresse as likewise the flower of a mans life his strength beauty all the honourable endowments both of his body mind yea some extend it also to that honour of a mans being created after Gods image But because these may be better comprised under the following clauses I rather take this to be meant of the shame dishonour which this sin brings upon men And thy years to the cruell that is lest thou suffer cruell harlots to wast shorten the years of thy life or lest thou spend the precious time of thy youth upon them which might be spent otherwaies to Gods glory thine own great advantage And indeed well may the harlot be called cruell because whereas the wife is carefull of her husbands estate health safety the harlot cares not how she wasts them yet afterwards when he is brougnt to poverty will never mind him nor pitty him besides that often such kind of women will not stick to poyson or make away their lovers that so some other may be entertained in their stead I know that by the cruell some understand the strange womans husband that in his jealousy will fall upon the adulterer with all possible fury not admitting of any excuse or satisfaction see chap. 6.34 35 others those that are the young mans rivals or else those bawds ruffians usurers that do cruelly wast his estate But the first exposition is clearly the best Vers 10. Lest strangers be filled with thy wealth thy labours be in the house of a stranger That is Lest thou dost wast thy substance upon whores bawds and such like vile persons upon the adulteresse her husband children servants upon usurers of whom thou must borrow money or such as must be bribed to conceal thy wickednesse And hereby Solomon doth covertly intimate what a folly it is for a man to squander away that which he hath gotten by wasting his strength in hard labour upon mere strangers so that neither his wife children kindred or friends shall be any way the better for it The first clause is in the Original Lest strangers be filled with thy strength that is with
many Nobles Princes to be her agents Vers 15. To call passengers who goe right on their way That is if we understand it of the harlot those that are following their businesses not having any thought of her till she allured them or if we understand it as in the verses before of sinfull folly to seduce the truly godly from the right way of truth and holinesse according to that 2 Pet. 2.18 they allure through the lusts of the flesh through much wantonnesse those that were clean escaped from them who live in errour for wickednesse cannot endure to see others vertuous and Satan is alwaies most eager to foil the righteous Vers 16. Whoso is simple let him turn in hither c. If this be referred to the harlot it cannot be thought that she would with such language call in men to her only hereby is implyed that none but simple foolish men will be inveigled by her see the Note upon a like expression chap. 1.11 But if we take it as before is noted as the invitation of sinfull folly it is as if she had said You that are such fools as to deprive your selves of the profits honours and pleasures of this life chusing to toil your selves in wisdoms waies wherein you macerate your bodies and expose your selves to the hatred of the world and to manifold afflictions and crosses be wise at length and embrace the delights that are in my waies And indeed wicked men count piety folly madnesse Vers 17. Stolen waters are sweet c. That is Sinfull delights taken by stealth are the more pleasant This is follies or the harlots banquet opposed to that of wisdome mentioned above vers 2. And in the words there may be an allusion to those feasts in harlots houses where the provision is made up of such things as are stolen by filching servants and other lewd companions Vers 18. But he knoweth not that the dead are there and that her guests are in the depths of hell To wit that they are spiritually dead in the high way to be cut off by some violent death and as sure to be damned as if they were in hell already see the Notes chap. 2.18 and 5.5 and 7.23 And thus death is made here the effect of follies banquet as before vers 11. life was made the effect of wisdomes See the Note also chap. 2.19 CHAP. X. Vers 1. THe Proverbs of Solomon c. See the Note chap. 1.1 Because Solomons aim in these Proverbs is chiefly to instruct young men therefore he begins with a Proverb that may teach them to be obedient to their parents even as before he began his exhortation with this chap. 1.8 A wise son maketh a glad father to wit both in regard of the vertues that are in him the blessing of God that is upon him but a foolish son is the heavinesse of his mother to wit both in regard of his wickednesse the miseries which thereby he brings upon himself Both parents are comprehended in both clauses though in each of them one only be expressed Yet by most Expositours severall reasons are given first why gladnesse for the wisdome of their son is ascribed to the father particularly as namely 1. because the father is best able to judge of any thing that is commendable praiseworthy in him 2. because such a son is usually a great help to his father in his businesses 3. because the father going abroad can best take notice of the sons wise prudent pious carriage of himself and the worthy things that are done by him doth most frequently heare how he is every where commended applauded and 4. because the well-doing of the son tends most to the honour of the father that gave him such good education and secondly why heavinesse for the folly of their son is particularly ascribed to the mother to wit 1. because the mothers indulgence is usually judged is many times the cause of the sons wickednesse as is also more clearly implyed Prov. 29.15 a child left to himself bringeth his mother to shame 2. because such a son lying alwaies lusking idly in her eye at home she is chiefly troubled with it 3. because being the weaker vessel she is most passionate grieves most extreamly for it 4. because the mother is usually most despised by such ungracious sons and so this Proverb seems to be explained chap. 15.20 A wise son maketh a glad father but a foolish son despiseth his mother Vers 2. Treasures of wickednesse profit nothing c. Though all wealth even that which is justly gotten may be called treasures of wickednesse as our Saviour tearms them Luk. 16.9 the mammon of unrighteousnesse because they are usually the fuell of all kind of wickednesse neither can any wealth profit a man any thing in point of delivering him from death yet here by the opposition that is made betwixt the treasures of wickednesse and righteousnesse in the second clause we may plainly see that treasures gotten and kept by wicked means are here meant And though of these it may be absolutely said that they profit nothing because whatever outward advantage they yield to men yet they are the cause of their eternall destruction yet here the meaning is that in point of delivering men from the vengeance of God in the hour of death they profit nothing as is evident by that which is opposed hereto in the following clause but righteousnesse delivereth from death therefore so this proverb is elsewhere expressed chap. 11.4 Riches profit not in the day of wrath see the Notes also Psal 49.6 7. And inded ill-gotten wealth though continued till death which it seldome is doth rather at that time hurt then profit men in that their minds are sore troubled that they must part with it the remembrance of the wicked waies whereby they have gotten it doth wound their conscience as being an evidence to them of their eternall damnation But now righteousnesse which men foolishly abandon to get wealth delivereth from death both because 1. such as are righteous are never in danger to be â—ut off either by the sword of the magistrate or by the hand of divine vengeance 2. such are wonderfully preserved many times by the Lord when their enemies would put them to death and from other deadly dangers 3. though they do die death is no way hurtfull to them and 4. it alwaies delivereth certainly from death eternall And this proverb is added next to that which went before as some conceive to shew that therefore the way for parents to doe good to their children is not to hoard up for them ill-gotten goods but to train them up in the waies of righteousnesse Vers 3. The Lord will not suffer the soul of the righteous to famish c. Though it cannot be denied but that some of Gods righteous servants may have been starved died by famine yet because this is very rarely so see the
of the just bringeth forth wisdome c. To wit as being herein like a good tree that bringeth forth good fruit plentifully whence it is that speech is called the fruit of the lips Isa 57.19 and therefore shall such a man be carefully preserved even as such trees are but the froward tongue shall be cut out to wit because it yields nothing but wickednesse folly even as men cut down barren and corrupt trees that they may be cast into the fire See the Note Psal 52.5 Vers 32. The lips of the righteous know what is acceptable c. That is they speak those things which the righteous man knoweth do in truth deserve to be acceptable unto all men that will be acceptable to God good men and that because such a man will wisely weigh what he speaks before he speaks it but the mouth of the wicked speaketh frowardnesse that is he knoweth not nor regardeth not how to speak any thing that is good but his tongue is well acquainted with all kind of evill speaking accordingly his talk is continually wicked and such as is justly distastfull to others CHAP. XI Vers 1. A False balance is abomination to the Lord c. See the Note Deut. 25.13 It is as if he had said Though men may slight this sin of deceiving men in this kind the offenders may haply boast of it yet God abhorres it yea it is to him abomination it self and that because it is a sin that tends to the overthrow of humane society because such multitudes are wronged thereby poor men especially that are forced to buy all by the penny in little parcells all this too under a pretence of exact justice And observable it is that the very instruments used in this way of deceit are said to be abhorred of God which doubtlesse is only to shew how exceeding detestable this sin is unto God and that such false balances and weights ought to be broken or some other way destroyed But a just weight it is in the Hebrew a perfect stone because in those times they used to weigh with stones is his delight Vers 2. When pride cometh then cometh shame but with the lowly is wisdome Some understand this Proverb thus that proud men by reason of their folly will be speaking those things whereever they come that tend to the shame reproach of others whereas the humble on the other side will be still speaking of wisdome But the common stream of Expositours runneth another way When pride cometh then cometh shame that is When men through vanity and folly become proud and are exalted in their spirits shame usually follows them close at the heels and that not only because proud men are usually hated of all men because they are so ready to despise others therefore others are as ready to despise and speak evil of them tearming them proud stately fools c. but also especially because God abhorres them and so by his just judgements doth severall waies bring them to shame but with the lowly is wisdome and so they avoid that shame which is the portion of the proud and on the other side are honoured amongst men their humble and prudent carriage makes them to be highly esteemed amongst men God reveals his will and imparts of his grace more and more to them and their wisdome maketh their faces to shine Vers 3. The integrity of the upright shall guide them c. That is say some Expositours so that they shall avoid the snares of wicked men but the perversnesse of transgressours to wit whereby they seek to insnare others shall destroy them But I conceive these words must be understood more generally The integrity of the upright shall guide them that is it shall be a means to make them goe still in a right and safe way that because when mens hearts are upright 1. that will not suffer them to doe any thing that they know is displeasing to God upon any pretence whatsoever as hypocrites will and 2. God will be sure to direct and preserve and prosper such men in all their waies but the perversnesse of transgressours shall destroy them that is it shall mislead them to their utter undoing Vers 4. Riches profit not in the day of wrath c. See the Note Chap. 10.2 Vers 5. The righteousnesse of the perfect shall direct his way c. See the Note above vers 3 but the wicked shall fall by his own wickednesse to wit from their prosperous estate into many miseries troubles at last into utter destructionâ— but see the Note Psal 34.21 and chap. 10.8 Vers 6. The righteousnesse of the upright shall deliver them but transgressours shall be taken in their own naughtinesse Some would have the opposition of this Proverb to be this that the righteous shall be delivered from the snares of the wicked whereas on the other side the wicked shall be taken in that is by their own naughtinesse by those wicked practices which they have divised against others But I rather take it more generally that though the righteous may fall into sin and troubles yet they shall be delivered out of them see the Note chap. 10.2 but transgressors shall be taken in their own naughtinesse that is they shall be irrecoverably destroyed see the Note chap. 5.22 yea many times cut off in the very act of their sins Vers 7. When a wicked man dieth his expectation shall perish c. Some understand this particularly of his expectation that he should oppresse Gods righteous servants or that he should be delivered from death by his riches greatnesse But there is no reason why it should not be understood generally to wit that the wicked man is by death irrecoverably cut off from all the good he expected either for the obtaining or enjoying of any earthly advantages or especially for finding any mercy with God after this life is ended that because after death there is no more place for repentance see the Notes also chap. 10.28 Job 8.11 14 27. As for the following clause the hope of unjust men perisheth it seems most probable that it is a mere repetition of the same thing for the greater confirmation of it Yet some conceive that one clause is meant of the wicked mans being cut short of the good he expected and the other of the disappointment of those that had placed their hope in him or else that the first clause is meant of the affection the second of earthly things hoped for Vers 8. The righteous is delivered out of trouble and the wicked cometh in his stead This change God often worketh in this life that the righteous being delivered the wicked man falleth into the same the like or greater tribulations yea Solomons aim in these words may be to shew that the wicked man often falleth into those very mischiefs which he had plotted to bring upon the righteous and that God brings troubles upon them
thereof is refreshed and revived But see the Note also chap. 3.18 Vers 13. Who so despiseth the word shall be destroyed c. To wit Not every one that disobeyeth it for thus even David was charged with despising the commandement of the Lord 2 Sam. 12.9 but he that doth wholly slight despise it in his heart but he that feareth the commandement shall be rewarded that is he that feareth not punishment only but sin it self Vers 14. The law of the wise is a fountain of life to depart from the snares of death That is say some Expositours The law of God is to wise men a means of life in that it teacheth them to avoid all sins which are the snares of death And some too understand it of good laws made by wise magistrates But it is better taken to be the same with that chap. 10.11 for which see the Note there namely that the instruction of the wise is a means of life to others and that it refresheth men as spring waters do those that are hot and thirsty Vers 15. Good understanding giveth favour c. That is That which may be truly called good understanding which is not the wisdome of the world but the wisdome that is taught in the word of God procureth men favour both with God and man that because it causeth men in all things to be have themselves wisely to live justly holily and to be gentle and ready to do good unto all men by instructing them or any other way all which makes their way of life plain and comfortable for all this is implyed in the following clause but the way of transgressours to wit by reason of their folly is hard that is it is offensive to men as a hard rugged way is to them that walk in it or it is harsh fierce and untractable cruell and hard-hearted so it causeth them to be hated of those amongst whom they live or it is hard that is it is through their wickednesse and their being hated of God and man full many times of trouble and miseries Vers 16. Every prudent man dealeth with knowledge c. That is he doeth all things prudently with good advisednesse deliberation still considering with himself whether that which he is moved or inclined to doe be in regard of circumstances of time and place convenient to be done or no but a fool layeth open his folly to wit by the rashnesse and folly of his actions see the Note chap. 12.23 Vers 17. A wicked messenger falleth into mischief c. By a wicked messenger may be meant either one that is sent forth and employed in any wicked businesse or else rather as appears by the opposite clause such an one as doth not faithfully manage the message or charge he is sent about The first of these falleth as it were suddenly unexpectedly into mischief through the just vengeance of God upon him the other also by incurring the displeasure of those that sent him who accordingly will be sure to punish him for the hurt he hath done by his unfaithfulnesse But a faithfull ambassadour is health to wit by composing of differences and removing of offences otherwise doing good both to those to whom and also to those by whom and for whose sake he is sent and so also by procuring good consequently to himself not only in the peace of conscience he enjoyeth but also in the reward he shall be sure to receive both from God and man See the Note chap. 12.18 Vers 18. Poverty and shame shall be to him that refuseth instruction c. Shame is joyned with poverty because poor men do usually lye under shame and contempt especially when men become poor by their own obstinacy withall to shew the folly of such men that being causelesly ashamed to be instructed do by despising instruction bring true shame upon themselves but he that regardeth reproof shall be honoured that is he shall be enriched and so advanced to places of honour or he shall be honoured though he may be poor Vers 19. The desire accomplished is sweet to the soul but it is abomination to fools to depart from evil That is they abhorre it both in themselves and others The words of this proverb are all considered apart by themselves easie enough but what reference the two branches thereof have the one to the other and so what the drift aim of the Proverb is it is hard to say there being many severall ways wherein it may be understood most of them may seem equally probable As 1. that in the first clause the ground is laid down why it is said in the second clause that it is abomination to fools to depart from evil when mens desires are satisfied it doth much delight the soul therefore it is that fools abhorre to depart from evil because they take such delight in satisfying their carnal lusts desires Or 2. that in the first clause we are told what is delightfull to wicked men and in the second what is hatefull displeasing to them though the things they desire be never such vain toyes foolish sinfull pleasures yet they are exceedingly delighted to enjoy what they desire but on the other side it is as grievous irksome to them to be taken off from their sinfull vanities Or 3. that the first clause must be understood concerning the desires of the wise and righteous which is implyed by the opposition of the second clause which is concerning wicked fools to wit that wise holy men take great delight in the satisfying of their just righteous desires which are alwaies to doe good avoid evil whereas wicked men take delight only in sin and so it is an abomination to them to depart from evil Or 4. that the difference betwixt the righteous and the wicked is set forth in this that though the righteous do many times wait long ere their desires be accomplished yet when they are accomplished they yield them much refreshing delight according to what was said before vers 12. for which see the Note there but that fools on the other side are all for their present enjoyments therefore they cannot abide to depart from evil in hope of any good or happinesse they might enjoy hereafter Or 5. that the first clause is meant of Gods satisfying mens desires to wit that when men desire any thing of God he doeth it for them this is most sweet to mens souls that the second clause shews that wicked men must needs be strangers to this joy because they abhor to depart from evil and God will only fulfill the desires of them that fear him Psal 145.19 Vers 20. He that walketh with wise men shall be wise but a companion of fools shall be destroyed That is he will be tainted with their wicked waies and so shall share with them in their punishments Vers 23. Much food is in the tillage of the poor c.
people But then where there is want of people the contrary may be said in every regard Vers 29. He that is slow to wrath is of great understanding c. To wit because much wisdome is required for the subduing of mens corrupt passions that are so hardly tamed but he that is hasty of spirit exalteth folly that is he discovereth himself to be a man of great folly or he maketh his folly conspicuous that all men may see it as things lift up are the more easily seen by many but see the Note above vers 17. Vers 30. A sound heart is the life of the flesh c. This may be spoken in allusion to the heart in a mans body so the full meaning of the words may be this that as when that principall part of mans body the heart is sound incorrupt it makes the whole body lively healthfull so when the mind is sound that is free from all sinfull passions which are the morall sicknesses and distempers of the soul particularly from envy as the opposite clause implyeth even this also through Gods blessing the quiet and joy which it works in those that have it Prov. 17.22 doth render the whole body vigorous healthfull and so to appear outwardly and consequently it lengthens mens lives yea it hath this effect in those that are of the weakest tenderest constitution for this some think may be implyed in the word flesh But envy the rottennesse of the bones as if he had said A rotten heart full of envy doth on the contrary waste and consume the strongest bodies see the Notes chap. 12.4 and Job 5.2 Vers 31. He that oppresseth the poor c. That is that any way wrongs him though it be but by neglecting to relieve him out of a base esteem that he hath of him not regarding though he perish in his wants for that this is implyed the opposite clause sheweth reproacheth his maker to wit 1. because it is a wrong to the Creatour when his creature is wronged especially a man that is made after Gods own image which the poor man is as well as the rich 2. because it is God that hath made him poor and the oppressing of those that God hath put into a poor condition is a base perverting of the wise providence of God in making some rich some poor which God hath done for many holy ends and purposes and it imports as much as if one should think that God made them poor that the rich might crush and oppresse them 3. because by oppressing the poor he doth as it were set himself at defiance against God who hath promised to protect them or at least carrieth himself as if he thought that God could not or would not maintain their cause against him But he that honoureth him hath mercy on the poor that is he that hath a desire to honour God will shew mercy to the poor or he that sheweth mercy to the poor doth thereby honour God to wit 1. in that he is carefull to obey Gods command herein 2. in that he relieves those for whom God hath undertaken to provide and so God is honoured in the accomplishment of his promises 3. in that he relieves them as Gods creatures and made after his image and so God takes it as done to himself and 4. in that this argues that he reverenceth the wise providence of God in mingling rich and poor together Vers 32. The wicked is driven away in his wickednesse c. That is for his wickednesse or in the very act of his wickednesse or his wickednesse is the very outward means of his ruine And that Solomon means here the wicked mans being driven away in his death is evident by the opposite clause wherein he mentions the death of the righteous see the Note also Job 18.18 Accordingly therefore the full drift of this expression may be to imply 1. that the wicked are many times sodainly unexpectedly and violently hurried away out of this world where because they live in pleasure they would by their good will live for ever and hereto also agree those expressions elsewhere Luke 12.20 Thou fool this night thy soul shall be required of thee and Job 27.8 what is the hope of the hypocrite though he hath gained when God taketh away his soul 2. that when God begins to raise the storms of his displeasure against wicked men they are no way able to free themselves but are driven away as dust or smoke or chaff is driven away by the wind so sent packing to their place see the Note Psal 1.4 if they seem to escape for a time yet God doth so follow them on with his judgements that he never leaves till he hath driven them into the pit of destruction and 3. that wicked men are driven away by death not only from their present enjoyments but also from all their hopes either for this life or that which is to come But the righteous hath hope in his death to wit because death it self is a great advantage to them the spirit of God chears up their hearts in their greatest agonies with a hopefull expectation of their glory hereafter I know some Expositours understand the first clause either of wicked mens being driven away from sin to sin by the violence of their corrupt lusts affections or of their disappointments in generall that they are usually driven away from the accomplishment of their wicked designs yea that nothing succeeds well with them And so likewise some understand the second clause either of the righteous mans hope in the most desperate dangers even when he walks through the valley of the shadow of death as David expresseth it Psal 23.4 for which see the Note Job 3.53 or else that the righteous hath hope in his death that is the wicked mans he hopes that God will in time cut him off and that then it will be better with the righteous But the first exposition is I conceive that which Solomon intended Vers 33. Wisdome resteth in the heart of him that hath understanding c. That is He that is truly an understanding man will be sure to store up holy heavenly wisdome in his heart and when he hath gotten it he will as carefully preserve it as a precious treasure see the Note Psal 119.11 there wisdome constantly resides as in her own house and from thence they that desire it may fetch it for thence she doth upon all just occasions manifest her self which last is implyed by the following opposite clause but that which is in the midst of fools is made known that is nothing but folly dwells in such mens hearts and that themselves do continually proclaim Or which is farre the most probable Wisdome resteth in the heart of him that hath understanding that is A wise man can and doth usually conceal his wisdome he will not indiscreetly or vain-gloriously utter what he knows but that which is in the midst
1. Vers 10. A divine sentence is in the lips of the King c. That is a sentence agreeable to the word of God or as true certain as if it came from God himself It is indeed in the Original Divination is in the lips of the King that is as it were divination as if he should have said There is in the lips of kings a sagacity like that of diviners or the sentence which they pronounce and the words which they speak are as sure and certain as those of diviners are usually pretended esteemed to be And indeed though in the Scripture by divination is usually meant that divination of south-saiers which is condemned as an abomination Deut. 18.10 yet sometimes the word is used in a good sense as in Isa 3.2 where that which we translate the prudent is in the Original the diviner and yet thereby is only meant men of such a piercing judgement and deep reach that they are able shrewdly to ghesse at the future events and consequences of things as if they had a spirit of divination see also Mich. 3.6 Now accordingly Expositours do understand this Proverb four severall waies as 1. that because kings and so all other supream magistrates are Gods vice-gerents their sentences are to be esteemed as the oracles of God or 2. that kings are usually endued by God in whose place they sit with such singular wisdome and sagacity that they are able to bolt out the truth of things difficult abstruse and so when they come to hear or decide controversies or to give judgement in doubtfull cases they are wont quickly to discover any evil that is or hath been practised by the parties contending or by their witnesses and so they seldome or never mistake in pronouncing judgement as it is in the last clause his mouth transgresseth not in judgement implying that therefore it is a weaknesse folly in men either to attempt to deceive the supreme magistrate or any way to carp at his decrees or 3. that thus it is with wise pious kings who only indeed deserve the name of kings see 2 Sam. 14.20 and 1 Kings 3.27 28 because they are conscientiously carefull to search out the truth to speak the truth making the word of God their rule in all things and are not wont to pronounce sentence at any time without mature deliberation grave advice begging direction from God and because God doth in a speciall manner assist and direct their minds and tongues in searching out the most secret wickednesses and in giving judgement therefore their sentence is usually divine just and their mouth doth seldome erre in judgement or 4. that thus it should be with kings that they should wisely consider of all things search into the most secret causes so that they may still speak that which is right and may not at any time erre in judgement And indeed these two last expositions are clearly the best because there are two other Proverbs that follow vers 12 13. that must necessarily be expounded after the same manner I know the words may be also capable of some other expositions as that kings will have their decrees stand be accounted just whatever they be or that Princes other great mens words are usually esteemed as oracles and all their decrees are counted just whereas with poor men it is no way so But the former expositions are clearly the best Vers 11. A just weight and balance are the Lords all the weights of the bag are his work That is they were devised by his speciall providence direction and are ordained appointed by him they have as it were his seal upon them so that none may use any other if they do they must give an account of it to God and he will punish them for it see the Note also chap. 11.1 Vers 12. It is an abomination to kings to commit wickednesse c. To wit either to commit it themselves or that others should commit it they abhorre it in themselves and dare not doe it neither will they endure it in others And the meaning is only that thus it should be with kings or that thus it is with good kings see the Note above vers 10. For the throne is established by righteousnesse that is by executing justice in punishing the wicked or more generally by a constant care to obey Gods laws whether in prince or people Vers 13. Righteous lips are the delight of kings As namely men that will not lye nor slander judges that will give righteous judgement and wise faithfull counsellors that will not dissemble nor flatter but will speak that which is just and true though it be by way of shewing them any evil they have done or any thing else that may be extremely harsh and distastfull to their corrupt nature But see also the foregoing Notes vers 10. and 12. Vers 14. The wrath of a king is as messengers of death c. That is It is as terrible as sure a forerunner and token of unavoidable death presently to be expected as if many messengers should be sent to a man which shews the thing is certain to give a man notice that he shall be put to death or as if many should be sent to him to take away his life against whom there can be no hope to defend himself And the reason of this is because kings have such absolute power many severall waies to cut off any man with whom they are offended Indeed if their servants do but see them angry with any man they will be ready of their own accord to make him away But a wise man will pacify it to wit by his prayers to God by the mediation of friends or by his own wise calm and gracious speeches I know it may also be meant of a wise mans stepping in to pacify the kings wrath on the behalf of others But however the main drift of this clause is to set forth the excellency of wisdome in that hereby men can pacify the wrath of kings which no gifts nor tender of service can doe because they have no need of those things Vers 15. In the light of the kings countenance is life c. That is his lightsome and chearfull countenance is as the light of the sun is a means of chearing and reviving the hearts of men yea though they were before as dead men by reason of some bitter affliction sorrow and his favour is as a cloud of the later rain that is a great refreshing that which usually brings men to a flourishing and prosperous condition The Proverb may also be understood more particularly to wit that when a man was in danger of death by reason of a kings anger if he be pleased to look chearfully again upon him that will again re-assure life to him his favour in pardoning him when it is at last procured will be as a cloud of the later rain for which see the
the other party but his neighbour cometh that is he that hath the controversy with him cometh in the second place to reply upon him and searcheth him that is he examines what he hath said and inquires farther into the cause haply by questioning him in divers particulars and so discovers his falshood and the injustice of his cause Which is just that which we say in our English Proverb that One mans tale or cause is good till another be heard Vers 18. The lot causeth contentions to cease and parteth between the mighty That is it quietly makes a division of any thing about which there is strife and that not only amongst the meaner sort of people but also amongst princes and great men who are particularly mentioned to shew the benefit of this way of deciding controversies because such men by reason of their power stoutnesse are most hardly brought to yield to that which is just in an ordinary way when they are at variance are hardliest pacified most able to doe much mischief to hold out long in their suits and quarrells and because their contentions do usually spread from them to many others that have dependance upon them Vers 19. A brother offended is harder to be wonne then a strong city c. Which because of its strength cannot be taken by force and because of the inhabitants confidence in its strength is scarce ever like to be yielded up and their contentions are like the barres of a castle that is they are strong vehement they are no more like to be decided broken off then such barres are to be broken or cut asunder Vers 20. A mans belly shall be satisfied with the fruit of his mouth c. The fruit here meant is the good or evil that redounds to men by their speaking according as they use their tongues either well or ill And because he calls this the fruit of the mouth therefore the plentifull reward that shall be given him is accordingly set forth in that figurative expression that his belly shall be therewith satisfied Vers 21. Death life are in the power of the tongue c. That is By the ill or well using of their tongues men may be the means of death or life both temporall eternall to themselves or others and they that love it to wit their tongue say some Expositours and thereupon do carefully keep it and watch over it as men are wont to doe over some precious fruit-tree shall eat the fruit thereof or rather and they that love it shall eat the fruit thereof that is according as men delight to speak either evil or good so they shall eat the fruit of death or life And indeed the smooth speeches of hypocrites tend not to life because they delight not in them nor shall they be destroyed that may speak evil but delight not in it Vers 22. Whoso findeth a wife findeth a good thing c. This may be said either 1. because it is in it self a good thing to have a wife according to that Gen. 2.18 It is not good for man to be alone or else 2. rather because by a wise Solomon meaneth a good wife as Eccles 7.1 in the Original a name is put for a good name and Isa 1.18 wooll is put for white wooll such an one as God created a wife to be a help to her husband for such an one is only a wife indeed and therefore whoso findeth a wife that is whosoever upon diligent enquiry findeth what he sought after and which is indeed hardly to be found to wit a good wife findeth a good thing that is a very great blessing and obtaineth favour of the Lord to wit in that the Lord bestoweth one of his own daughters in marriage upon him Vers 23. The poor useth entreaties but the rich answereth roughly To wit to the poor mans entreaties or it may be meant in generall that his language is usually boisterous and rugged CHAP. XIX Vers 1. BEtter is the poor that walketh in his integrity c. That is that endeavoureth to carry himself uprightly both in word and deed and thereby manifests himself to be a wise man then he that is perverse in his lips that is then the rich man that makes no conscience of speaking wickedly see the Note chap. 17.20 nor consequently of doing wickedly and that haply enricheth himself by his wicked tongue and is a fool that is and so sheweth himself to be a simple gracelesse wretch Solomon himself doth thus explain this chap. 28.6 Better is the poor that walketh in his uprightnesse then he that is perverse in his waies though he be rich Vers 2. Also that the soul be without knowledge it is not good c. See the Note chap. 17.26 and he that hasteth with his feet sinneth that is he that runneth rashly upon the prosecuting of any businesse Now this is added as an effect of the want of knowledge whereof he had spoken in the foregoing clause to wit that a man that is heady rash in doing any thing for want of knowledge and a wise and prudent considering of things before-hand must needs be subject to sin even as a man when he runneth is subject to stumble As for that word also in the beginning of this Proverb some refer it to the foregoing verse where having said that he that is perverse in his lips is a fool he thereupon addeth here that indeed to be a fool to be without knowledge it is not good But others conceive that it is added only to imply how alike mischievous ignorance and rashnesse are as if he had said As rashnesse maketh men miscarry in their businesses so also doth want of knowledge Vers 3. The foolishnesse of man perverteth his waies c. That is his ignorance or wickednesse causeth him to sin or it makes all his enterprises and affairs successelesse and brings many miseries and judgements upon him and his heart fretteth against the Lord that is though with his tongue he doth not openly blaspheme yet secretly in his heart he murmureth against God as if God and not his own folly was to be blamed both for his sin and misery Vers 7. All the brethren of the poor do hate him how much more do his friends goe far from him c. That is his companions that formerly made a shew of friendship to him he pursueth them with words that is with many entreaties challenges of former promises c yet they are wanting to him that is they fail him and will shew no friendship to him Vers 8. He that keepeth understanding c. That is that not only heareth the instructions of Gods word but also pondereth them in his mind and retaineth them in his memory and practiseth them with diligence and perseverance shall find good to wit both in this life and that which is to come Vers 9. A false witnesse shall not be unpunished he that speaketh lyes shall perish The
be rich see the Note chap. 20.21 or of those that rashly doe what ever comes into their minds without any counsell or deliberation about it must needs bring them to poverty Vers 6. The getting of treasures by a lying tongue is a vanity tossed to and fro c. That is Treasures gotten by a lying tongue are a vain thing they no way do good either to them or theirs nor ever continue with them but are like dust or chaff or smoke that is scattered by the wind this way and that till it be brought to nothing see the Notes chap. 10.2 and 13.11 of them that seek death to wit both temporall and eternall Vers 7. The robbery of the wicked shall destroy them c. It is in the Hebrew shall saw them or dwell with them whereby is meant that their punishments should be both terrible and continuall terrible not only because of the severity of Gods judgements but also because terrours of conscience should as it were saw and tear and grate their spirits and continuall because though their wealth gotten by robbery continued not with them yet the guilt punishment of their sin should keep fast hold of them and abide with them because they refuse to doe judgement to wit in the seat of justice and if this be taken so then the robbery of the wicked in the foregoing clause is the oppression of unjust judges who are indeed the great robbers or because they will not doe that which is just and right they sin not therein through ignorance and infirmity but wittingly and willingly and being reproved they will not give it over Vers 8. The way of man is froward c. That is The way of man in his naturall estate being left unto himself is crooked sinfull see the Notes chap. 3.32 2 Sam. 22.27 and Job 5.13 and strange that is contrary to all right reason and no way agreeable to the word of God strange from what it was in the state of innocency or what it should be Or it may be said to be strange because in chusing such waies men chuse darknesse rather then light and death rather then life eternall Vers 9. It is better to dwell in a corner of the house-top c. That is It is better to sit moping all alone upon the top of an house see the Note Deut. 22.8 where a man must needs be exposed to all injuries of the weather heat and cold wind and rain thunder and lightening yea upon the battlements there or to be penned up in some narrow corner there so that he can no way stir to avoid the inconveniencies above-said then with a brawling woman in a wide house or as it is in the Hebrew a house of society that is in a fair goodly house and where there is a great deal of company to wit because though that be comfortable in it self yet it is to such a woman an occasion of the more brawling So that Solomons aim herein might be to shew that a brawling wife doth so overturn the end of marriage that whereas God said at first It is not good for man to be alone Gen. 2.18 yet indeed it is better for a man to live alone then to have such a wife Yea and some conceive that hereby also is implyed that though a man gets a wife that brings him a stately house and land for her portion or such an estate as that thereby he is enabled to live in a fair and spacious house yet he had better be without it if she proves a brawling and contentious woman Vers 10. The soul of the wicked desireth evil c. That is he sinneth not ignorantly and through infirmity but wittingly and advisedly all his delight desire is to doe evil Now if we thus understand this clause then the meaning of the next clause may be this his neighbour findeth no favour in his eyes that is though his acquaintance and friends disswade him from his wicked courses he will not mind or regard them but will rather mischief them then be hindered by them But I rather conceive that the first clause is to be understood of the wicked mans desiring to doe mischief And so I take the drift of the whole Proverb to be this that the wicked man is out of envy or malice wholly and only bent to desire the hurt of men or to endeavour to doe mischief to men insomuch that he will not shew any mercy or kindnesse to his nearest friends and acquaintances when they stand in need of it or that he is so set upon mischief that he will not spare his nearest relations or that his neighbour though he carrieth himself never so kindly or friendly to him shall yet find no favour in his eyes Vers 11. When the scorner is punished the simple is made wise c. See the Note chap. 19.25 Vers 12. The righteous man wisely considereth the house of the wicked c. This may be understood many severall waies As 1. that he considereth in what danger the wicked man is together with his family and posterity how he may reclaim them from their evil waies and then the next clause but God overthroweth the wicked for their wickednesse implyeth that all the endeavours of the righteous man to reclaim them doe no good and that therefore God at last doth utterly destroy them Or 2. that he marks and observes their horrible wickednesse and how many are corrupted thereby and so is carefull to keep himself from being defiled by them or having any communion with them but then the wicked that mind no such thing but run on desperately in their wicked waies God doth overthrow Or 3. that observing how exceedingly they prosper he considers why this should be and concluding that hereby God hardens them in their sins that they have their portion in this life and that surely God will destroy them c. this keeps him from being offended and the wicked indeed are at length destroyed according to his expectation Or 4. that he observes and seriously layes to heart the fearfull judgements that God at last brings upon the families of the wicked and thereby becomes very carefull to avoid their wicked waies and thus the judgements upon wicked men doe much good to the righteous whilest the wicked themselves reap no good by them and so are at last utterly destroyed Vers 14. A gift in secret pacifyeth anger c. That is say some it cools the zeal of a judge when he is severely bent to cut off an offender or generally it appeaseth the anger of those that were before highly offended and that because as gifts are very pleasing to men so they also testify the submission of the party that gives them and being closely given that takes away the shame of open receiving Some apply this also to alms given secretly so that a mans left hand knoweth not what his right hand doeth Matth. 6.3 that they tend to the appeasing of Gods
wrath against men And a reward in the bosome great wrath as if he should have said a reward in the bosome driveth away wrath out of the bosome But see the Note chap. 17.23 Vers 15. It is joy to the just to doe judgement c. To wit because he delights in doing that which is just and equall and withall knoweth that God is well-pleased with him and will reward him for it and so is herein comforted and therefore indeed accordingly he shall obtain salvation which is implyed by the following opposite clause but destruction shall be to the workers of iniquity to wit because they rejoyce only in working iniquity Vers 16. The man that wandereth out of the way of understanding c. That is say some Expositours out of the way of true doctrine into the crooked waies of errour and heresy or out of the way of Gods commandements yea though it be through blindnesse and ignorance shall remain in the congregation of the dead that is say some they are spiritually no better then dead men or rather they shall abide unto all eternity amongst the multitude of the damned who only indeed are truly dead men for the righteous by death have an entrance into life eternall As they walked in their waies and delighted in the company of such men whilst they lived so they shall abide amongst them being dead without any possibility of being removed into a better condition And this is the only rest they shall have they shall not have the least share in the rest of the faithful but their wandring shall end at last in the restless rest of the damned unto all eternity Vers 17. He that loveth pleasure shall be a poor man c. This may be meant of all kind of sensuall pleasure or particularly of that of feasting because of the following words he that loveth wine and oil that is dainty and costly feeding or by oil may be meant those exceeding costly ointments which they used much in those eastern countries especially at their feasts Vers 18. The wicked shall be a ransome for the righteous c. As namely when by the punishing of some hainous offenders Gods wrath is appeased publick judgements are removed so the righteous are preserved as we see in the case of Achan Sauls sons 2 Sa. 2 1. But see the fuller exposition of this in the Note ch 11.8 Vers 19. It is better to dwell in the wildernesse c. To wit in a vast and horrid place banished as it were from all society with mankind destitute of all necessary accommodations where a man must live amongst venemous creatures wild beasts and haply be slain and torn in pieces by them then with a contentious and an angry woman which is a misery worse then death see the Note above vers 9. Vers 20. There is treasure to be desired oil in the dwelling of the wise c. That is store of all things requisite both for necessity and delight see also the Note vers 17 but a foolish man spendeth it up to wit when such treasures and plenty of provisions are left him by his father or others Vers 21. He that followeth after righteousnesse and mercy c. To wit with earnestnesse and perseverance see the Note chap. 15.8 findeth life that is long life here eternall life hereafter righteousnesse that is a just reward from God and as faithfull dealing from men as he hath observed towards others honour to wit both here amongst men and eternall in the heavens Ver. 22. A wise man scaleth the city of the mighty c. That is So much is wisdome better then strength that sometimes by the wisdome of one man a city may be taken that is kept by many men of great might Now though by the wise man may be meant the godly man yet I rather think that Solomon speaks here of naturall wisdome and policy Vers 23. Whoso keepeth his mouth and his tongue c. To wit from speaking any thing which in wisdome and justice he ought not to speak see the Notes also chap. 12.13 13.3 keepeth his soul from troubles that is he keeps himself for his life from many streights miseries which otherwise he might have brought upon himself Ver. 24. Proud haughty scorner is his name who dealeth in proud wrath That is such he sheweth himself thereby to be so he deserveth to be called wil usually be called so whilst he thinks his so dealing to be an honour to him it wil be his reproach Vers 25. The desire of the slothfull killeth him c. That is his very desires not being satisfied because he will not work do vex and torment him and are even as death to him or rather thus his contenting himself with his vain slothfull desires whilst in the mean season as it followeth his hands refuse to labour brings him to perish in penury and want Vers 26. He coveteth greedily all the day long c. As if he should have said But because like a wicked wretch he will doe nothing else he will not work therefore he hath nothing for himself much lesse to give to others but the righteous giveth and spareth not that is because out of conscience he is laborious in his calling he not only hath sufficient for himself and his family but he is ready also to give to others for their relief and that bountifully and for ever for because he holds on in his labours therefore he hath still to give to those that are in want Vers 27. The sacrifice of the wicked is abomination c. See the Note chap. 15.8 how much more when he bringeth it with a wicked mind as namely 1. when he thinks any thing good enough for God and when his sacrifice is not exactly such as Gods law requireth it should be or 2. when he offers it that God may prosper him in any way of wickednesse or that by making such a shew of piety he may the better effect some cursed design or 3. when his aim is only to cheat and deceive men by making them believe that he is a very pious man when his conscience tells him that for his wickednesse God must needs abhor both him and his service or 4. when he seems desirous by his sacrifices to make his peace with God and yet at the same time hath a full purpose and desire to run on in his sins or 5. when he hopes by such services as it were to bribe God to give him liberty still to hold on in his lewd waies Vers 28. A false witnesse shall perish c. To clear the opposition which is implyed betwixt this and the following clause we must take it thus He that in bearing witnesse doth testify what he hath neither heard nor seen but what himself hath devised yea though it should be truth that he speaketh shall certainly perish that is either he shall be cut off by the hand of the magistrate or
nothing but disappointment and vexation of spirit here he undertakes to prescribe remedies against these vanities Though in the foregoing discourse he had here and there inserted some generall remedies as for men to feare God and comfortably to enjoy that portion of these outward things which God hath been pleased to bestow upon them yet here now he prescribes more particularly severall meanes for the healing at least for the allaying of the vanities and miseries whereto man is subject and for the procuring of the happinesse of a peaceable and contented mind so farre as it is attainable in this life And it is not improbable that from that which he had said in the end of the foregoing chapter he takes occasion here to insert these Rules of direction for having said there that no man knoweth what is good for him here thereupon he undertakes to teach men what is good for them and by what meanes they may come to live with as much content and comfort as in this world can reasonably be expected And the two first Directions he gives is concerning mens care for the procuring and preserving of a good name and for learning not to feare death which is the common end of all mankind A good name is better then precious ointment that is then the choicest of all riches and outward delights See the Notes Pro. 15.30 22.1 for because precious aromatical ointments were very highly esteemed amongst the Israelites and thence it is that they are reckoned amongst Hezekiahs treasures 2 King 20.13 therefore a precious ointment may be figuratively put here for all kind of riches and bodily delights But yet they may be preferred before a precious ointment particularly with respect to the qualities of such precious oyntments as 1. Because whereas sweet oyntments are very delightful and do exceedingly chear and refresh the spirits of men so the fragancy of a good name doth much revive and comfort the heart of those that are highly extolled for their goodnesse and piety and of those that hear the good report that is given of them yea the sweet savour of a mans good name will spread farther and continue longer then the smell of the best ointment can do this may fill the house as it is said of the ointment wherewith Mary anointed the feet of Christ Joh. 12.3 but the other may fill both town and countrey Rom. 1.8 Your faith is spoken of thorowout the world this may leave a sweet sent behind it for some few hours but the other will continue fresh many years yea even after the party himself is deceased so that as oyntments by embalming do help to preserve for a time the dead bodies of men so a good name doth in this regard make men live as it were after they are dead Pro. 10.7 The memory of the just is blessed but the name of the wicked shall rot 2. Because as oyntment doth cause a mans face to shine and to appear the more beautiful in the eyes of others so when men are renowned for their wisdom and pietie and good works it makes their face to shine chap. 8.1 it causeth others highly to esteem and reverence and admire them 3. Because as such oyntments do supple the flesh and sinewes and make men nimble and fit for any exercise or service so a good name doth much quicken and enliven men and makes men active and vigorous both for all publick and private imployments and 4. Because as such oyntments are of a healing nature so a good name is very effectual to heal the venome of backbiting tongues and the heart of a man when it is broken and wounded with divers other sorrowes As for the following clause some joyn it with the former thus As a good name is better then precious ointment so the day of death is better then the day of ones birth And others also understand the second in a limited sense with respect unto the former to wit that the day of death is in this regard better then the day of ones birth because after death a good mans name doth especially flourish whilst they live their name may be overclouded with envy but when they die the general applause of those that survive them doth dispel those clouds and their name spreads abroad like the spices when they are broken or the sweet perfume of some precious oyntment But it is better to understand it more generally that the day of death is better then the day of ones birth because death freeth men from all the sinnes miseries and vexations of this life whereinto mens birth giveth them their first entrance men are born to trouble Job 5.7 but death puts an end to all the troubles of this life And so the drift of this clause may be either to discover the vanity of riches by shewing that the day whereon a man is taken from all his wealth is better then that day whereon he first enters upon the enjoying of these outward things or else to arm men against that great vanity of this life the fear of death by shewing that the day of death is to good men especially men of a good name that have an entrance thereby to eternal glory where all tears shall be wiped away from their eyes a far greater advantage then the day of their birth whereon there useth to be so much rejoycing Vers 2. It is better to go to the house of mourning then to go to the house of feasting c. That is to a house where there is mourning for some near relation that is there deceased as appears by the following words and so likewise by the house of feasting may be peculiarly meant the houses where there are birth-day feasts kept that so this clause may fully answer that in the close of the foregoing verse the day of death is better then the day of ones birth though I conceive it may well enough be extended to all houses of feasting whatsoever It is true indeed that at feasts many occasions may be taken for holy and good Meditations But yet because at feasts there are usually all sorts of vanity and provocations to vanity and when mens spirits are disposed to chearfulnesse they are then most exposed to lightnesse and sad objects make deeper impression upon our spirits and particularly because at feasts men are apt either to put farre away the evill-day as it is said of those prophane feasters Amos 6.3 to keep the thought of death out of their minds the meditation whereof is most usefull for men or else to slight it and make a jeast of it as those Isa 22.13 Let us eate and drink for to morrow we shall dye therefore it is better to goe to the house of mourning then to goe to the house of feasting And this is indeed the reason that is here given for that is the end of all men to wit death and the living will lay it to heart that is in all probability because the sight of
58.9 118.12 so the laughter of these fooles that is the light and profuse mirth the base flatteries the lewd jesting and sport wherewith they seek to please men though it make a loud noise which yet is irksome and distastfull in the eares of wise men and carrieth with it a faire shew of yielding wonderfull delight and joy and indeed for the time men may be mightily transported herewith they that are flattered may be much raised and cheared with selfe-conceit and admiration of themselves and such mirth and jollity may warme mens hearts for the present yet alas they are but light flashes of joy which have no solidity nor permanency in them as there is no just cause for their mirth so there is little true comfort in it see the Note Pro. 14.13 and the flatteries of fooles may destroy men but they can doe them no good at all I know that some understand this sentence of the mirth and jollity of wicked men in their prosperous estate to wit that though such men when things goe well with them are wont to talk bigly and make a great deale of bussle and boasting and bragging of what they have done and what they will doe and to give up themselves to mirth and pleasure yet all this is but as the crackling of thornes under the pot all this their jollity together with their prosperity is gone in an instant and leaves no solid benefit or comfort behind it But in regard of the manifest dependance which this verse hath upon that which went before the former exposition is clearely the better And then for the following words this also is vanity it is best to referre it to that which immediately goeth before it to wit that flattery or all the delight which men take in flattery all the mirth and joy of men in such things is meere vanity Vers 7. Surely oppression maketh a wise man mad c. Expositors are much troubled to find out what respect these words can have to that which went before Some hold that Solomon doth here prove what he had said before vers 5. that it is better to hear that is quietly to hearken to the rebuke of the wise then for a man to hear the song of fools to wit because when a man that is reproved cannot bear a reproof but doth flie out against and oppresse him that wisely reproved him this maketh a wise man mad which may be understood either of him that doth so oppresse his reprover namely that such an one will in his rage do those things which one would think none but a mad man should do as it was with Asa when he imprisoned the Prophet that reproved him c. 2 Chro. 16.10 or of him that is oppressed for his faithful reproving of those that did evil who in such a case though otherwise a wise man is apt to be distempered with discontent and rage and to speak and do what is not seemly as we may see in the Prophet Jeremy who hereupon was ready in rage to give over the work that God had set him about See Jer. 20.7 8 9. And accordingly also they understand the following clause and a gift destroyeth the heart to wit that gifts do hinder men from reproving those that do amiss which wise men should impartially do Again some conceive that this is added to prove what he had said vers 1. that death is better then life because in this life even wise men are subject to be made mad by oppression and to be perverted by bribes or to be wronged by the injustice of Judges that are corrupted by bribes But to me that seems far more probable which others say to wit that Solomon intending here to prescribe some other remedies for the curing or allaying of the vanities and miseries that men are subject to here in this life as namely Moderation of mind and patience he first sets down the miseries and evils that men are subject to for want of these graces And taking this to be the scope of the words they may be two several wayes understood to wit first that oppression or wealth gotten by oppression maketh not fools only but even wise men mad because when wise men turn oppressors finding how fast gain comes in thereby this maketh them excessively covetous and desperately wicked not caring by what unjust wayes they encrease their store like men void of all understanding yea like bruit beasts they care not how they mischief those that are under their power like frantick men they run the high way to ruine themselves and their posterity by their unjust courses and yet think the whilst thereby to establish themselves and their families and a gift destroyeth the heart that is corrupteth the heart See Deut. 16.19 or secondly that when wise men see oppressors grow rich and great by oppression when they see the innocent and well-deserving oppressed especially when they themselves are unjustly overborn and crushed this doth exceedingly discompose their spirits at least till they have recollected themselves it makes them murmure against God and in their rage and discontent to carry themselves many wayes very unseemly But if we take it thus then the following clause as it is in our Translation can be no otherwise understood then of the fainting of the heart of the oppressed when they see justice perverted by bribery But some would have the whole verse expressed by way of similitude As oppression maketh the wise man mad so a gift destroyeth the heart and that so the intent of these words should be to shew that men may receive as much hurt by fraudulent gifts as by rapine and violence Vers 8. Better is the end of a thing then the beginning thereof c. The meaning is that it is frequently so and that therefore it is good to waite to see the issue of things as 1. It is thus in regard of this life the end thereof is better then the beginning of it and therefore some would have this added with reference to what he had said vers 1. that the day of death is better then the day of ones birth And so taking in the next clause and the patient in spirit is better then the proud in spirit they make the sense of the whole verse to be this that to die a desired death is best and the next to this is for men to bear patiently what ever befalls them here in this world 2. It is thus also in regard of reproofes of which Solomon had spoken before vers 5 6. and therefore divers learned Expositors conceive that this is added with particular respect to the words there Reproofes may be at first harsh and unpleasing to the parties reproved and the faithfull reprover may for a while suffer much thereby but in the end like bitter Physick they often prove wholsome and medicinable to those that are reproved and yield a great deal of joy and comfort to the reprover See Pro 28.23 And indeed the
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
their own hurt There is a time saith he wherein one man ruleth over another to his own hurt to wit not only because they grow the worse by their honour and the bolder in all kind of wickednesse but also because the wrath of God falls at last the more heavily upon them for the abuse of the power that God had put into their hands in their oppressions and tyranny and other wickednesse they have committed sometimes the people rise up against them and destroy them and sometimes God himselfe powres forth his judgements upon them Now the observation of this course of Gods Providence Solomon here mentions thereby to teach men with wisdome and meeknesse quietly and contentedly to submit thereto and to study to make good use of it Vers 10. And so I saw the wicked buried c. This place is very obscure in the Original and is accordingly translated severall wayes by Interpreters And hence it is that some understand the first clause only of the prosperous life and death of wicked men I saw them highly honoured in life and death who had come and gone from the place of the holy that is who had long peaceably enjoyed the power and honour of supream Magistracy or who being desperately wicked wretches had yet covered their wickednesse with a shew of religion coming and going frequently from the house of God And then the second clause they understand of the neglect and contempt of the godly and they were forgotten in the City where they had so done that is those that were truly godly and had really and sincerely done that which the other did only make a shew of were driven into corners at least they were slighted and no notice in a manner taken of them and so they were buried in forgetfulnesse And of this it is they say that Solomon passeth that censure this is also vanity to wit that wicked men and hypocrites should have so much honour done to them whilst the righteous live and dye in so great obscurity But according to our Translation the whole verse is to be understood of wicked Rulers thus And so I saw the wicked buried As if he had said Though I observed that the power which God suffered tyrants to exercise for the oppression of others tended at last to their own hurt as was said in the foregoing verse yet withall I saw that many times they have lived in high esteeme to the last dying peaceably and being buried honourably with great pomp and solemnity with funerall Orations statues and monuments erected for them Who had come and gone from the place of the holy that is who had all their lives time with great state and majesty in the sight of the people come and gone from the royall throne or seate of judicature which is the seate of the holy God see the Notes Deut. 1.17 2 Chron. 19.6 Psal 82.1 The expression here used is much like that which we often meet with in the Scripture of the Magistrates going in and out before the people Numb 27.17 and is used to imply that they lived and dyed peaceably in the place of Magistracy as likewise the great state wherein they had lived amongst the people And then for the following words And they were forgotten in the City where they had so done Some take them to be added for the further setting forth of their seeming happinesse in that there was after their death no talke of their wickednesse in the place where they acted so much villany so that not only in life and death but even after death also they seemed to be happy But I rather take this to be added by way of discovering the vanity of their prosperous estate in that though they lived and dyed in peace and honour and with a shew of great applause yet within a while they were forgotten they lived like Gods but they dyed like men yea indeed as they had lived like beasts so being laid in their graves they were forgotten like beasts those that before flattered them being then silent if not exclaiming against them and so their name and memory rotted together with their dead carcases And accordingly Solomon closeth what he had here said of these wicked tyrannicall Rulers with this censure this is also vanity to wit to live in such pomp and power and honour and to be buried with such magnificent solemnity and yet within a while to be quite forgotten this being also no advantage to them in regard of their eternall condition because in the midst of all their pomp and glory amongst men the Lord abhorres them and the more they have flourished here the greater will their punishments be hereafter Vers 11. Because sentence against an evill work is not executed speedily therefore the heart of the sonnes of men is fully set in them to doe evill Hereby the reason is hinted why such wicked Governours and Tyrants as Solomon had now spoken of doe live and dye in their wickednesse and both in life and death are applauded amongst men it is because God doth usually forbeare wicked men a long time and it is the guise of all wicked men from hence to embolden themselves in their evill wayes Vers 12. Though a sinner doe evill an hundred times c. That is never so often see the Note Chap. 6.3 and so haply he commit the same sin never so often and his dayes be prolonged to wit through Gods forbearing to punish him which he abuseth to the afflicting of the righteous and consequently for that this is implyed the following words shew though a godly man suffer evill many and many times and his dayes be shortned yet surely I know as if he had said What ever dreaming sinners may vainly imagine yet this I know of a certainty that it shall be well with them that feare God which feare before him that is it shall be in the end well with them that feare God truly and sincerely God himselfe bearing them witnesse that seeth their hearts or that feare him meerly out of an awfull respect to his presence and all-seeing eye that avoyd evill and doe good not for feare of man or for feare of shame or punishment but sincerely out of respect to God and as desiring to approve themselves to him whose eye is upon them in all their wayes Vers 13. But it shall not be wâ— with the wicked c. In true judgement it is never well with wicked men because their very prosperity ripens their sinnes and fits them for judgement But that which Solomon intends here is that even in regard of his outward prosperity it shall not be alwayes well with the wicked he shall not alwayes escape the judgement of God will at last fall upon him and so in the end it shall not be well with him but on the contrary exceeding ill Neither shall he prolong his dayes to wit not alwayes nor according to his desire and expectation see the Note Psal 55.23 God in his wrath
then they receive the reward of their impiety Vers 4. For to him that is joyned to all the living there is hope c. That is As long as life lasts there is hope of his still enjoying his present comforts yea of improving his condition for the better both in regard of his spiritual and his outward estate at least some of the benefits of the living he is sure to enjoy for a living dog is better then a dead lion that is the basest and most contemptible person that is whilst he lives is in a better condition then he that hath been of greatest account when once he is laid in the dust to wit in regard of the things of this life and the actions and imployments thereof And thus Solomon sets forth the different estate of the living and the dead thereby to make way to that following exhortation vers 7. wherein again he perswades men to that fore-mentioned remedy of the vanities of this life namely to enjoy comfortably the benefits of this life whilst life lasts because when death comes that will deprive us of them all Vers 5. For the living know that they shall die c Here a reason is given to prove what is said in the foregoing verse that the living are in a better estate then the dead namely in regard of the enjoyment of the things of this life And some Expositors do understand the words as if he had said It is true the living know they must die and that may somewhat afflict them but yet as long as they live they may enjoy the good things of this life which the dead can in no wise do because they know nothing of the things of this world But I rather think that these words for the living know that they shall die are onely to imply the benefits of this present life they know they shall die this is a truth unquestionably certain yea they find and feel it experimentally in the decayes of their bodies and the uncertainty of their health and consequently they may stir up themselves hereby to provide that they may both live comfortly and die happily the knowledge of this is an advantage to make them take off their affections from the perishing things of this world to prepare themselves for death and by faith and repentance to make sure of life eternal and withall which I conceive is here chiefely intended to set themselves comfortably and thankfully to enjoy present mercies which when death once comes they can no longer hope to enjoy And therefore he addes but the dead know not any thing which must not be understood absolutely as if the souls departed had no knowledge but as with respect to those things whereof Solomon is in this place speaking that the dead know not any thing to wit of what is done here in the Land of the living see the Note Job 14.21 Or they have no sense or experimentall knowledge nor are capable of taking any delight in the knowledge or enjoyment of the things of this life neither have they any more a reward that is they can no more have any benefit or content by the enjoyment of the things here below which is the onely reward of mens labours in this life Solomon doth not deny that men will be rewarded after this life according to their works for this he had before asserted see the Notes Chap. 3.17 and 8.12 13. And it is likewise true that the dead can no more do any thing whereby they should expect a reward hereafter But that which is meant here is that being dead they can no longer advantage themselves any way by the things of this life for which they have laboured for the memory of them is forgotten to wit in regard of the things of this life or of any thing they have done here no man thinks of doing them any good c. See the Notes Chap. 2.16 Psal 9.5 31.12 88.7 13. Vers 6. Also their love and their hatred and their envy is now perished c. That is say some Expositors there is no more remembrance of their love and hatred and envy when they are once dead which indeed agreeth well with the last clause of the foregoing verse the memory of them is forgotten But I rather conceive the meaning to be that being dead there is no person or thing which they love or hate or envy any longer And to this some adde also that on the other side no body neither doth any longer love or hate or envy them Questionless Solomon speakes not of the love hatred or envy that may be in souls departed but with respect to the things of this life and to mens affections here to wit that when men are dead they mind no more the riches honours and pleasures of this world nor can any longer enjoy any thing that is here below which is more fully expressed in the following words neither have they any more a portion for ever in any thing that is done under the Sun and therefore if we expect any comfort in the things of this world we must make use of them whilst this life lasts Vers 7. Go thy way c. Some Expositors conceive that this which is said here and in the three following verses cannot be well understood otherwise then as spoken in the person of sensual brutish Epicures But such kind of men are not wont to expresse themselves in such religious tearms as are here used vers 9. where this life is again and again tearmed vanity and the lengthening out of mens dayes is said to be the gift of God and men are advised to be constant in loving and delighting in their own wives without ever looking after strange women And therefore this and that which followeth is rather to be taken still as the holy advice of the spirit of God by the pen of Solomon Go thy way as if he should have said laying aside all vain endeavours to search into Gods secrets and all vexatious disquiet of mind about the hidden works of Gods providence as why he many times afflicts the righteous and prospers the wicked betake thy self diligently and speedily to do what I now say to thee eat thy bread with joy and drink thy wine with a merry heart that is casting thy care upon God enjoy the fruit of thy labour and live comfortably upon that which thou hast see the Notes Chap. 2 24. 3.12 13. 8.15 By those words thy bread and thy wine there is an intimation given that men must be carefull that they live onely upon that which is justly their own and that their enjoyments must be according to what is necessary and convenient and neither above nor beneath their estate and condition For God now accepteth thy works that is when thou doest thus enjoy what thou hast gotten by thy honest labour and is truely thine own in a moderate and decent manner without any anxious and distrustfull fears God is well-pleased that
here attain to this eternall blisse in the life that is to come which is indeed that happinesse that can only fully satisfie mens immortal souls and perfectly free them from the feare of death and all other miseries they are liable to that is by fearing God and keeping his commandments and to the end they may be very serious herein by thinking often of death and judgement This is that I say to which Solomon in the next place passeth And accordingly first to make way thereto in this verse he premiseth that it is indeed a very comfortable and delightful thing to enjoy the benefits of this present life especially when men have learnt to free themselves from the vanities here below according to the directions formerly given And then in the next he proceeds to shew that though life be thus sweet yet they must remember that this life will have an end and death and judgement will follow and that therefore they cannot be compleatly happy unlesse by the due consideration of this they provide to secure unto themselves that happinesse which is to follow after this life is ended Vers 8. But if a man live many yeares and rejoyce in them all c. As if he should have said Suppose this should be so which is indeed very unlikely yet let him remember the dayes of darkness that is of death and the grave for it is opposed to the light and the beholding of the Sun mentioned in the foregoing verse for they shall be many that is truly many indeed many more then the dayes of the man that liveth longest can be because in the grave the house of darknesse the dead must continue till the day of the generall resurrection and if men dye in their sinnes they must continue in outer darknesse unto all eternity All that cometh is vanity that is This sheweth that all men that come into the world and all that befalls men here in this world is no better then meer vanity because they must all passe away man must dye and no man knoweth how little a while his life and prosperity shall continue So that the drift of the whole verse is to shew that though men live never so long and in never so great prosperity yet it is meer folly over much to delight herein because these things will not last alwayes the dayes of darknesse will come and when they come then it will be seen how vaine and transitory this life and the pleasures thereof were yea if men would seriously think of those dayes comparing them with the short time of mans abode here they must needs yield that this life and the delights thereof are meer vanity and even as nothing Vers 9. Rejoyce O young man in thy youth and let thy heart cheare thee in the dayes of thy youth c. Because young men are most apt only to mind the pleasures of this present life and to put off the thoughts of death unto old age therefore Solomon gives this warning particularly to them Some conceive that this is spoken by way of serious advice Rejoyce O young man c. As if he had said I would not restraine thee from the lawfull delights and comforts of thy youth Be joyfull and live chearfully so thou doest it with moderation and sobriety as still remembring thy latter end and the judgement that will follow But rather this is spoken ironically by way of scorne and derision as indeed many expressions of that kind we find elswhere in the Scripture as 1 Kings 18.27 22.15 Matth. 26.45 As if he had said Thou hast heard that the dayes of mans living here are nothing in comparison of the dayes of darknesse that will follow Now if thou wilt not be admonished hereby but hereupon resolvest that because thou must dye therefore thou wilt take thy fill of pleasure whilst thou livest Doe so take thy course live as young men use to doe in all jollity and pleasure and walk in the wayes of thy heart and in the sight of thine eyes that is Doe what ever thou hast a mind and desire to doe follow after every thing thou seest and is pleasing in thine eyes deny not thy selfe any thing which thine heart can desire or thine eyes look after see the Note Chap. 2.10 but know thou that is be thou unquestionably assured of this that for all these things that is for thy mis-spent youth and all those vaine and sinfull courses wherein now thou takest such content and delight God will bring thee into judgement that is Dye thou must thou knowest not how soon and after death God will bring thee whether thou wilt or no to stand before his tribunall at the last great day of judgement there to answer for all that thou hast done and to receive the just reward of all thine evill wayes and there will be no avoyding it Vers 10. Therefore remove sorrow from thy heart c. Or as it is in the margin of our Bibles remove anger from thy heart and then the warning is that young men should beware of rash and unadvised anger because young men are naturally thorough heate of blood prone to be furious herein and violent upon revenge and especially of being enraged against those that reprove them and would take them off from their sinfull pleasures yea and under this all other sinfull passions and perturbations of mind may be comprehended But if we reade it as it is in our Translation Therefore remove sorrow from thy heart then the advice is that young men should avoyd all sinnes and sinfull pleasures which though they may be pleasing for a time yet they will stirre up Gods indignation against them and so will at last overwhelm their hearts with sorrow And put away evill from thy flesh that is abandon all fleshly lusts and pleasures let not the members of thy body be imployed as weapons of unrighteousnesse in the service of sin And so as in the former clause the inward distempers of the heart so here likewise the sinnes of the outward man are forbidden Or avoyd those sinfull pleasures which will at last wast thy strength and ruine thy body or bring the wrath of God upon thee For childhood and youth are vanity that is foolish violently carried after pleasures that end in destruction and subject to many corruptions and besides that age doth soone vanish and passe away CHAP. XII Vers 1. REmember now thy Creator in the dayes of thy youth c. Having in the latter end of the foregoing Chapter diswaded young men from youthful lusts here he exhorts them to a constant fixing of their minds upon God as a powerful means not onely to restrain them from evil but also to quicken them in the doing of that which God requires of them and the argument that he useth to presse them hereto is covertly couched in those words thy Creator for 1. Because God made us and we received our being from him and so are
out of his bed or at least rise up in his bed some way to ease himself and all the daughters of musick shall be brought low and the meaning is either 1. That old men are not affected with musick as not being able to discern and to judge of the distinction harmony of sounds as old Barzillai said of himself 2 Sam. 19.35 can I hear any more the voice of singing men and singing women and if we understand this clause so then by the daughters of musick are meant either the ears that delight in musick naturally as children delight in their parents which are said to be brought low because they grow deaf or at least lose much of their exquisite sense in judging of musick or else all kind of musick whether of voices or instruments which may be said to be brought low or abased because old men regard them not Or 2. That old men are not able to sing as formerly they have done And then by all the daughters of musick are meant all the natural organs and instruments of singing as the lips the teeth the wind pipe the lungs c. which are said to be brought low because they fail old men some being weak and some wanting as in an old untunable instrument Vers 5. Also when they shall be afraid of that which is high c. That is say some they shall go stooping downward as if they were afraid lest something on high should hit them But rather the meaning is that in old age men are afraid either first to goe up any high steep hills stairs or ladders because of the faintnesse and unweildâ—nesse of their bodies the stiffnesse of their joynts and the shortnesse of their breath or secondly to go or stand upon the top of any high places when young men are venturous and bold yea or so much as to look upward towards such high places because of the giddinesse of their heads yea and thirdly they are wont to be afraid of every knobby hillock or stone or clod that lyes in their way lest they should stumble at it Which is farther amplified in the following clause and feares shall be in the way that is they shall go slowly and tremblingly as if they were afraid or rather where ever they goe they shall goe in feare Being through age feeble and unwieldy and unable to help themselves they are afraid of stumbling slipping and falling or they are afraid lest any dog or other creature should run against them and cast them down or lest they should be justled down or hurt by people that go up and down hastily and carelessely be their way never so smooth and plain they will be still fearfull of some evill or other that may befall them And the Almond tree shall flourish that is their heads shall suddenly be as white with gray haires as the almond-tree is when it blossomes for to the almond-tree Solomon compares the hoary head of the old man rather then to any other tree either because it useth to be full of blossomes and the blossomes thereof are very white or because it floureth and flourisheth betimes as some say in January before other trees whence it was that by the appearance of the rod of an almond-tree Jer. 1.11 the suddennesse of the Judgement that was coming upon Gods people was fore-shown to the Prophet and so as the blossoming of the Almond-tree was a sure signe of the springs fast approach so the gray haires of the old man those Church-yard flowers as some have called them are fore-runners of death And the grashopper shall be a burden that is the lightest thing that is shall be such a burthen to them that they shall be impatient of bearing it Or it may be understood as an allegoricall expression signifying that in old age their legs and other limbs shall become leane and dry and withered like those of the grashopper and so become a burden to them And desire shall faile that is the desire of meat and drink and marriage yea the desire of all those pleasures wherein they much delighted whilst they were young shall then leave them And because these last decayes of old age mentioned hitherto in this verse are such as betide men in their decrepit yeares when they are almost at their journeyes end therefore doth Solomon here adde the following words Because man goeth to his long home that is to the grave whereinto old men seem to have set one foot already or to his eternall state after death wherein the dead must continue as long as this world lasts until the day of the generall resurrection and not flit about from one place to another as they did whilst they lived here upon the earth And the mourners goe about the streets that is kindred and friends shall goe weeping in the streets because of the sad condition wherein the dying man lyeth Or they shall with great solemnity and with the attendance of many mourners carry his body through the streets to his grave And amongst these mourners such are to be included as were wont in former times to be hired to make lamentation at funeralls See the Note Job 3.8 Vers 6. Or ever the silver cord be loosed or the golden bowl be broken c. Some understand this verse also literally to wit that by the silver cord and the golden bowl here is meant all kind of chaines and bracelets and rings and jewels of silver and gold wherewith the richer sort both of men and women are wont to adorn themselves And so likewise in the following words or the pitcher be broken at the fountain or the wheel broken at the cistern under those tearms of the pitcher at the fountain and the wheel at the cistern they conceive all requisite provisions and accommodations for the support and well-being of this present life are comprehended both such as are more obvious and easie to be gotten even as a man by stooping down at a spring may presently fill his pitcher with water and likewise such as cannot be attained without some more labour and cost as when water must be drawn up by a wheel from some deep well And so they conceive the drift of this place to be as if Solomon had said Remember now thy Creatour in the dayes of thy youth before first old age and then immediately death seiseth upon thee when all thy goodly and precious ornaments will be looked upon as broken worthless things and thou wilt cast them away as not worth the minding yea when the most needfull helps and commodities of this life will be to thee as if they were not because thou canst not make any use of them But then againe others hold that Solomon doth here still proceed to set forth under these allegoricall expressions how man is at last dissolved by death after old age hath by degrees weakened and wasted the vitall parts of the body for to this purpose they conceive that the life of man is here compared
justifying of God and that because he had already spoken a long time together Vers 3. I will fetch my knowledge from afarre c. As if he should have said In declaring what I know concerning the Question in hand namely whether thou hast done well in charging God for dealing too severely with thee I will open the matter as it were from the very foundations But yet what he means by these words from afarre it is not easie to determine Some think that his meaning was that he would utter nothing but what by inspiration from God he knew to be so he would not speak what he in his reason might apprehend to be right but what he had by speciall enlightning from above and therefore was sure it was true And then again others understand it thus that he would fetch his proofs for the justifying of God from the eternall nature of God or from the works of creation as we see towards the end of this chapter he argues from those meteors of rain thunder and lightning c. and these things he calls knowledge from afarre either because the things he meant to speak of were of a high nature farre remote from us and not easily comprehended by humane reason or because they were such things as had been from the first creation yea as concerning the nature of God from all eternity or because they might seem to be farre from the matter in question though indeed they were principles and generall grounds from whence that truth which he was to maintain might be unquestionably concluded and proved As for the following clause and will ascribe righteousnesse to my maker in these words my maker Elihu implyes that in regard he had his being from God he was bound to plead his cause and withall he might intend thereby covertly to charge Job with being ungratefully injurious to his Creatour Vers 4. For truly my words shall not be false he that is perfect in knowledge is with thee This last clause many good Expositours understand of God and so hold that Elihu doth hereby put Job in mind either that he had to deal with God who was perfect in knowledge as being omniscient who could not therefore through any mistake deal unjustly with him or that God who was perfect in knowledge spake now to him by him that he would not speak any thing of his own head but what he received by inspiration from God in whose stead he now spake unto him But more generally it is held that Elihu doth modestly here speak of himself in the third person as the Apostle also doth 2 Cor. 12.2 3. He that is perfect in knowledge is with thee as if he should have said You have one to argue with you that is found in judgement and sincere in his intentions towards you one that understands the cause we have in hand throughly and that will in all things deal uprightly with you Vers 5. Behold God is mighty and despiseth not any he is mighty in strength and wisedome How Gods justice may be proved from his power and wisedome see in the Note chap. 9.4 Here these two are joyned together God is mighty and despiseth not any to shew that as he needs not fear those that are great so neither doth he despise either great or small because of his own supereminent greatnesse he makes not so light esteem of any as therefore to afflict them causelesly or not to care what injury he doth them And herein also it may well be that Elihu had respect to some speeches of Jobs wherein he might apprehend that Job had complained of God that he carried all by his absolute power and that by reason of the dread thereof he could not plead his cause before him as chap. 10.3 Is it good unto thee that thou shouldest oppresse that thou shouldest despise the work of thine hands and chap. 30.21 Thou art become cruell to me with thy strong hand thou opposest thy self against me and in divers other places Vers 6. He preserveth not the life of the wicked but giveth right to the poor That is He doth not safeguard them in favour as esteeming them precious in his sight though he may see cause to keep them alive for a time but he pleads the poors cause against them though a while he may let them be oppressed Vers 7. He withdraweth not his eyes from the righteous c. That is He never forgets nor forsakes them but with Kings are they on the throne yea he doth establish them for ever that is he continues them even unto death in those places of dignity whereto he hath advanced them and often too their children after them As for the last clause and they are exalted the meaning of that is either that thus they are exalted maugre all opposition that may be made against them or that being thus advanced they rise in power and glory still more and more Some understand it of their exaltation to heavenly glory after death and others of their being puffed up in their minds and spirits but the former Expositions are more probable Vers 8. And if they be bound in fetters c. That is If the righteous whether those that God had exalted or others come to be streightned with affliction It is probable that he alludes to that expression of Jobs Thou puttest my feet in the stocks chap. 13.27 Vers 12. But if they obey not they shall perish by the sword c. That is God shall slay them in his anger and they shall die without knowledge that is in their folly not knowing why Gods hand is upon them or for their folly because they would not learn by Gods corrections Yet most probably it is thought by some that Elihu still speaks here of the just mentioned before vers 7. who indeed may be cut off by death for their folly according to that of the Apostle 1 Cor. 11.30 31 32. for this cause many are weak and sickly among you and many sleep and that he speaks not of the wicked till the following verse Vers 13. But the hypocrites in heart heap up wrath c. That is say some Expositours they grow more and more enraged against God But rather the meaning is that they by their obstinacy and sinning more and more yea even in their afflictions do treasure up wrath to themselves against the day of wrath they cry not when he bindeth them that is they call not upon God when he afflicts them as not acknowledging that God doth punish them for their sins or being every way of irreligious and profane spirits Vers 14. They die in youth and their life is among the unclean Or among the Sodomites The meaning is that their life is cut off after the same manner as those are cut off that are most hatefull to God and man as being most abominably wicked namely that they are punished with as much severity and are cut off by some vile and shamefull death and that in
their young years And indeed some Expositours conceive that this last is solely intended in these words and so they conceive that the same thing that is affirmed in the first clause they die in youth is repeated again in other tearms in the second clause and their life is among the unclean that is they are cut off amongst such as themselves wanton youngsters that live in all kind of uncleannesse And some think also that Elihu hath reference in these words to the destruction of Sodome Vers 17. But thou hast fulfilled the judgement of the wicked c. That is thou hast carried thy self as wicked men use to doe thy course hath been just like theirs or thou hast judged as wicked men use to doe in censuring the waies of Gods Providence towards thee It seems to be the same in effect with that which he had said before chap. 34.8 that Job went in company with the workers of iniquity whereupon he adds judgement and justice take hold on thee as if he should have said you see what you get by speaking so desperately of God the just indignation of God hath already seized upon thee Vers 18. Because there is wrath beware lest he take thee away with his stroke That is Because thou hast shown such wrath and indignation against God or rather Because though God be very long-suffering and patient yet there is wrath with God as well as mercy and patience or because Gods wrath is already broken forth upon thee take heed that thou dost not provoke him farther even to the cutting of thee off Vers 19. Will he esteem thy riches no not gold nor all the forces of strength That is As thou canst not by thy wealth so neither by any force or strength be delivered when once thou art cut off or when once God hath determined to cut thee off Vers 20. Desire not the night when people are cut off in their place There are severall Expositions given of these words which being considered apart by themselves the words would well enough bear as first that Elihu counsels Iob that he should not desire the night as thieves and robbers do that he might doe mischief therein when poor men are usually cut off in their places by those that unexpectedly break in upon them secondly that he adviseth him not to desire the night of other mens afflictions and tribulations that taking advantage thereof he should cut them off in the places where they live thirdly that he calls upon him not to desire the night as thinking to find thereby some ease in his miseries since there is no looking for ease as long as God is angry with him and God even in a night doth often cut off whole nations at least many people together and therefore may easily cut off him and fourthly that he wills him not to desire the night that is not to desire to know the night when people are cut off in their place not curiously to enquire into the cause of that judgement of God when in a night sometimes whole nations or multitudes of people are cut off in their place they need not be driven forth or scattered abroad into strange countries they melt away in their own place and hereby he would intimate that Job should not make so strange of it nor be so eager to know why he being a good man should be so sorely afflicted But because in the foregoing verses Elihu had warned Iob to take heed that he did not provoke God utterly to cut him off therefore I rather think this to be the meaning of the words Desire not the night when people are cut off in their place that is Desire not death which is the common passage of all men and by the stroke whereof men are utterly cut off and so if they be not in the better condition do perish eternally as if he had said so farre you are from fearing Gods cutting you off that you desire it but take heed of this c. Vers 21. Take heed regard not iniquity c. That is affect not this murmuring against God and desiring death and quarrelling against his proceedings for this hast thou chosen rather then affliction to wit in that he chose to contend with God rather then patiently to bear his afflictions Vers 22. Behold God exalteth by his power c. This may be understood two severall waies to wit either that God exalteth and magnifyeth himself or his works by his power that is that by the manifestation of his almighty power God sheweth himself to be a great God and his works appear exceeding glorious and then the drift of this clause is to put Job in mind that therefore there is no reasoning nor contending with him or else rather that God doth often by his great power exalt those that are afflicted and cast down and then the drift of the words is to intimate to Job that God was able to exalt him and that if ever he were raised again from his low condition it was God that must doe it in regard whereof it was fitter that he should humble himself before God and seek his favour rather then quarrell against him for that which he had done to him And then in the next clause it is said who teacheth like him either because God being omniscient and knowing all things of himself must needs teach better then man that knoweth but in part and as he receives from others or because God enlightneth the mind and effectually teacheth the heart which no man can doe or because God teacheth men by the afflictions he layes upon them and then the drift of this last clause is to imply that as God is great in power so he is of incomprehensible wisedome and that men should content themselves with that which God teacheth and not search into those things which are above their reach and especially that it was a mere folly to murmure against any of Gods proceedings as if man could teach God how to govern the world and that Iob might learn much by the afflicting hand of God if the fault were not in himself yea that particular lesson that none could raise him but God was clearly taught him in that all the while he was so impatient he was still kept in such a helplesse condition Vers 23. Who hath enjoyned him his way This is alledged to prove that therefore none can controll or condemn what he doth concerning which see the Note chap. 34.13 Vers 24. Remember that thou magnifie his work which men behold That is Instead therefore of searching into Gods secrets busie thy self rather in magnifying those works which lye open to every mans view and this may be meant of the works of God in generall or of the heaven in particular the meteors rain and thunder and lightning whereof he speaks in the following verses Vers 25. Every man may see it man may behold it afarre off That is the heaven or it may be better understood of
discover any new thing tending to mans happinesse that had not been discovered before Vers 13. Then I saw that wisdom excelleth folly as farre as light excelleth darknesse As if he should have said Though I found wisdom and knowledge to be vanity as to the making of a man happy yet I do not thence conclude that wisdom is no more to be regarded then folly for this I found withall that wisdom doth farre surpasse folly even as farre as light surpasseth darknesse And indeed well is wisdom and knowledge compared to light and folly and ignorance to darknesse because 1. As light discovers things to men Eph. 5.13 All things are made manifest by the light and inables men to distinguish one thing from another whereas in the dark all things are hidden from men and therefore there can no difference appear of one thing from another so doth wisdom make men understand things and discern betwixt good and evil truth and errour whereas folly makes men to be as blind men that see nothing 2. As light is very comfortable chap. 11.7 Truly the light is sweet and a pleasant thing is it for the eyes to behold the Sun whereas darknesse is dreadfull and full of terror so is knowledge very delightfull chap. 8.1 A mans wisdom maketh his face to shine but folly yields a man no comfort at all 3. Wisdom as light directs men in their way and shewes them dangers that they may avoid them whereas folly and ignorance misleade men and expose them continually to manifold dangers And 4. As light wakens men whereas darknesse lulls men asleep so wisdome and knowledge wakens those that sleep securely in a sensual estate and makes them think of their danger whereas ignorance makes men in such an estate to sleep securely without any feare Vers 14. The wise mans eyes are in his head c. As if he should have said He is not blind Or rather As men by tâ—eir eyes being placed as watchmen in the watch-tower of the head do discerne things a farre off and round about them so the wise man by his wisdome is circumspect and provident judicious and wary in all his undertakings he marketh all circumstances for the right ordering of all his undertakings he forecasts what the issue of things will be a long time after and so foreseeth things to come and minds not only present things yea he compares things past present and to come and so is the better able to judge of things and by this meanes he ordereth his wayes aright he keeps himselfe from wandring or stumbling avoydeth that which is evil and followeth that which is good see the Note Pro. 4.25 But the foole walketh in darknesse that is He is blind or He seeth no more then a man that is in the dark or His eyes are in his heeles he minds only things present and seeth not any evill till it is upon him The meaning is that the foole is ignorant rash inconsiderate inobservant of circumstances that he foreseeth not either conveniences or mischiefes and so he goeth stumbling on in a confused blind manner in all that he doth not knowing which way to choose and which to refuse and so doth usually fall into many mischiefes Some Expositors doe adde that these expressions of a wise mans eyes being in his head and a fooles walking in darknesse do also imply 1. That as the sight is an ornament to the body and blindnesse a great deformity making the body to be to the soule as a dungeon that hath no windows in it so is wisdome a very great ornament to the soule and folly a sore blemish And 2. That as a man by his eye-sight can discerne light which a blind man cannot doe so by wisdome a man is enabled to discerne the power of reason propounded to him whereas folly renders men uncapable of receiving counsel But that which is before given for the meaning of the words was I conceive chiefely intended And then that which followeth And I my selfe perceived also that one event happeneth to them all is as if he had said As I perceived the excellency of wisdome above folly so I perceived also that notwithstanding the wisest of men are subject to the same event in regard of their outward estate here in this world that fooles are to wit that which is afterwards expressed ver 16. that both dye and both are at last forgotten or more generally the same calamities and sorrowes Vers 15. Then said I in my heart As it happeneth to the foole so it happeneth even to me and why was I then more wise c. That is why did I labour to get more wisdome then the foole hath Or What advantage have I of being wise above the foole Then I said in my heart that this also is vanity that is I determined that in regard the same events befall the wise man that befall the foole for the making of a man happy here in this world and for the giving of full content to the soule even wisdome it selfe is no better then vanity I know that many take this last clause to be a censure passed upon that hasty angry inference of his in the foregoing words And why was I then more wise namely that it was vanity in him and so would be in any other thus to determine thus to undervalue wisdome because the wise man and the foole are subject to the same outward events But the first exposition seemes to me the best Vers 16. For there is no remembrance of the wise more then of the foole for ever c. That is The remembrance of the wise man shall no more remaine for ever then the remembrance of the foole though they may be remembred by some few yet not by others though for a time yet not for ever seeing that which now is in the dayes to come shall be forgotten that is both the men themselves and all their wisdome and glorious works will be forgotten and buried in eternal oblivion New wise men that arise will eclipse the glory of those that were before them and time will devoure all the monuments which they leave of themselves behind them And how dyeth the wise man as the foole This may be taken as the reason why there is no more remembrance of the one then of the other namely because they are both at last cut off by death Or rather it is another instance wherein Solomon sheweth how the same event happeneth to them all as he had said before ver 14. to wit because they fare alike here in this world in regard of death And this is expressed by an interrogation to intimate that it is in reason a matter of wonder griefe and indignation that it should be so and how dyeth the wise man as the foole But still we must remember that Solomon did not question but that a different event would befall the good and the bad after death God saith he Chap. 12.14 shall bring every work into
judgement with every secret thing whether it be good or whether it be evill Vers 17. Therefore I hated life c. That is though I lived in peace and honour and in great abundance of all things that are desirable in this world yet I was weary of my life and looked upon it as having no lovelinesse nor desireablenesse in it and judged thus not in a way of murmuring out of some private discontent but judiciously Because the work that is wrought under the Sunne that is all that is done by men or that befalls men here in this world is grievous unto me that is full of griefe and disquiet and that especially because of this vanity that the wisest doe alwayes dye at last as well as the basest of men and naturally every man would rather not be then be alwayes miserable For all is vanity and vexation of spirit see the Note Chap. 1.14 Vers 18. Yea I hated all my labour which I had taken under the Sunne c. That is Here in this life or in these sublunary things As if he had said I began to be wholly out of love with those glorious and magnificent works which with so much labour I had made even those things which I had formerly loved given my self to delight in them I then began not to regard yea to repent that ever I had taken so much paines for them Because I should leave it unto the man that should be after me As if he should have said Not only for the reasons before mentioned but also because 1. I must at last part with them all and all the comfort I had taken in them and leave that to another about which I had taken so much paines Psal 49.10 17. and indeed naturally men are loathest to part with those things which are their own work and 2. I cannot know who that man is to whom I shall leave them see Psal 39.6 Because it might be objected that though there could be no solid comfort gotten in earthly things by the wisest of men in regard that the wise man must dye and part with all he hath as well as the fool yet there would be much content in this that he should have plenty to leave to his child after him this objection is covertly prevented in that Solomon intimates that no man can tell whether his estate shall be enjoyed by his child or no Some man after him shal enjoy it but who that man shal be no man can tell Vers 19. And who knoweth whether he shall be a wise man or a fool c. As if he had said Be it a stranger or be it a mans own Child that shall come to enjoy what he leaves behind him no man can tell but that he may be a fool that may not be able to judge of the wisdom of his works nor know how to use what falls into his hands but may profusely wast and squander all away or by neglect or some other way of folly bring all to nothing that is left him And some conceive that Solomon might speak this out of some jealousie that he began to have that thus it would be with his son Rehoboam who was indeed one and fourty years old when his Father died Yet saith he shall he have rule over all my labour wherein I have laboured and wherein I have shewed my self wise under the Sun That is All the estate I had gotten and the works that I had made with so much labour and wisdom He shal enjoy and dispose of it as he pleaseth and Lord it as he lists in scattering that estate which I had as it were made my self a servant to gather this is also vanity to wit that a man hath not power â—o leave his goods to those to whom he would desire to leave them by means whereof many times a wise man makes himself a drudge to a fool and a fool becomes matter of that which was gotten with much labour and wisdom and it may be soon brings it all to nothing Vers 20. Therefore I went about to cause my heart to despair of all the labour which I took under the Sun That is after many deliberations and several wayes taken to seek for content here in the things of this world I came about at last to this resolution to which I did set my self with all my power and with all possible diligence even that I would endeavour to cast off all hope of attaining happiness by any such wayes wherein I had hitherto laboured to attain it and so to give over that anxious toyl wherewith I had so long afflicted my self in seeking to make my self happy in those outward Comforts which are so uncertain and unsatisfactory Vers 21. For there is a man whose labour is in wisdom and in knowledge and in equity c. That is that hath taken pains to get an estate by wise and skilful and just courses though he managed his businesse with all possible providence and industry yet was he withal careful not to hazard his estate by getting any thing in any unjust wayes yet to a man that hath not laboured therein shall he leave it for his portion that is to one that never took the least pains in the getting of it an idle Drone that never knew what belonged to the managing of his businesse in any such prudent or conscionable way This also is vanity and a great evill that is a sore misery and vexation not to be avoided by any care or circumspection to wit that a man should thus toyl himself to purchase rest and idlenesse for another man or that one man by sitting still and doing nothing shall get as much and enjoy as much content as another by all his skil providence and lawful labours Vers 22. For what hath man of all his labour and of the vexation of his heart wherein he hath laboured under the Sun This may be referred to all that hath been here said in the foregoing verses as 1. That when a man is dead as dye every man must he hath then no profit at all of all his labour and vexing cares both for the getting and preserving his estate and 2. That a man hath no profit by such labour the benefit whereof goeth to others he shal leave behinde him But I rather take it more generally That no man can take true contentment in any thing he can get by his labours according to that Chap. 1.3 For which see the Note there Vers 23. For all his dayes are sorrowes c. That is ful of vanity of bitter sorrowes both in body and minde nothing in a manner but sorrow and his travell grief that is he meets with much discontent and vexation many wayes in all his labours Now this Solomon here alledgeth because if this be generally true of all mens labours it must needs be more eminently true of carnal and worldly covetous men that toyl themselves excessively to get wealth and are continually
eternall destruction Who so pleaseth God in the Hebrew it is who so is good before God for which see the Note Chap. 2.26 shall escape from her that is shall either be preserved from being intangled by her or at least shall be delivered out of her snares And indeed which is here implyed nothing but the supernaturall grace of God no wisdome nor strength of their own can ever deliver men from the power of a harlots temptations But the sinner shall be taken by her see the Note Pro. 22.14 But may some say How comes Solomon to speake here of the danger of harlots I answer that having spoken in the foregoing verse of the diligent search he had made to discover the folly and madnesse of the wickednesse of men he instanceth here in this one particular discovery that he had made concerning the subtlety and danger of harlots the rather adding this to the Catalogue of the vanities he had formerly mentioned that hereby he might testifie his unfeigned repentance for all those grosse miscarriages whereinto by meanes of that sort of women he had formerly fallen Vers 27. Behold this have I found saith the Preacher counting one by one to find out the account This particle Behold may be prefixed by way of admiration to imply how strange and wonderfull that might well seeme which he meant now to say or by way of perswading men to attend diligently to that which he now assures them he had by a serious and carefull search found to be most certainly true And this now may be either that which he had said before ver 26. concerning the harlot that such a woman is more bitter then death that her heart is snares and nets c. or rather that which he addes afterward ver 28. One man among a thousand have I found c. And to challenge the more credit to his Testimony herein he againe here stiles himselfe The Preacher thereby covertly intimating of how great importance his Testimony was both in regard of that eminent measure of wisdome wherewith God had endued him and in regard that he testified this after his repentance when having been before insnared in the nets and bands of seducing women he was through Gods mercy dis-intangled from those snares and as a true penitent was returned againe to the Congregation of the Saints for which see the Note Chap. 1.1 And to the same purpose I conceive is that also added which followes in the next words Counting one by one to find out the account or as it is in the margin of our Bibles weighing one thing after another to find out the reason for hereby he implyes how considerable also this his testimony was in regard of the diligent and exact search that he had made to find out the truth of things weighing or counting them one by one severally that he might not be confounded with many things together but might the better conceive of every thing whilst he considered of it singly and apart by it selfe Only indeed the things of which he here saith that he counted or weighed them one by one or one after another may be severall wayes understood as 1. It may be meant of men and women and their severall wayes and courses to wit that whilst he made diligent search and enquiry into the conversation and doings of men and women severally one by one that he might find out the reason thereof and might give a cleare account and certain determination therein he found that which he delivers here for an approved truth And therefore some take the drift of these words to be all one as if he had said That you may know that such ensnaring women and such foolish men that are ensnared by them are every where to be found mark what I have observed whilst I did severally consider the temper and behaviour of all men and women whatsoever Or secondly It may be meant of the manifold subtilties and devices of harlots and the mischiefes that follow thereon to wit that whilst he made diligent search and enquiry into these counting them severally one by one that he might find out the number of them he discovered that which here he declares namely that they are very dangerous snares or that their subtilties are infinite and not to be discovered for so some understand the following verse Or rather thirdly It may be meant of all things in generall to wit that whilst he did in the pursuit of wisdome make a diligent search into the knowledge of all things considering each thing singly apart by it selfe and then comparing them one with another that he might find out the reason of them and discover how men might live wisely and happily and the folly and madnesse of those wayes that disturb the life of man he found out the truth of that which here he declares concerning women Vers 28. Which yet my soule seeketh but I find not c. That is Which full information concerning the wayes and courses of men and women and the reason thereof or which discovery of all the manifold and perplexed subtleties and devices of harlots for the intangling of men or which satisfaction concerning the nature and causes of all things I doe still with all diligence and earnestness make inquiry for but cannot perfectly attain it As for the following words One man among a thousand have I found but a woman among all those have I not found therein Solomon tels us what it was that he had discovered though in other respects what he had made most diligent search after he could not find And the most usuall interpretations that are given of those words are either 1. that though there be very few men to be found that are prudent wise and good and that truly deserve the name of men yet women that are pious and wise and prudent and such as they ought to be are far more rarely to be found A few such men he had found one amongst a thousand but such a woman amongst a thousand women he had not found And indeed the Scripture tells us that women are the weaker vessels and so by reason of their weaknesse and the ficklenesse of their spirits they are more prone to erre and lesse able to resist temptations whence it is that Solomon speakes elswhere of a wise and vertuous woman as of such a rare Jewel Who can find a vertuous woman c. Pro. 31.10 Or secondly that though Solomon had taken notice of some few men that were wise and good or that had avoyded the snares of enticing women yet amongst those wanton women that he had conversed with he had not found one good And upon this ground some conceive that he expresseth this number of a thousand as having respect to his seven hundred wives and three hundred concubines 1 Kings 11.3 Or thirdly that the temper and disposition the counsels and devices of men even when they set themselves to delude and ensnare others are far more