to quiet my mind and comfort my self or thus when I think of chearing my self my sorrows present themselves a-fresh before me and even scare me with their terrours I know that thou Lord wilt not hold me innocent that is I see plainly that thou wilt still pursue me with all rigour for the evil thou seest in me however upright I may seem in mine own eyes or in the sight of others thou wilt easily find matter enough of condemnation in me and then thou wilt not acquit me thou wilt not declare me to be innocent and so convince these men that unjustly censure me to wit by easing me of these miseries so that even by thy present proceedings with me I plainly perceive that thou wilt still follow me with these evils and that it will never be better with me And thus Iob being overborne with the terrours of his present sufferings doth in the impatience of his spirit cast away all hope as it were of deliverance for the time to come I know there are some learned Expositours that understand this as spoken to Bildad I know that thou Bildad wilt not hold me innocent meaning that as long as his troubles continued he would still condemn him for an hypocrite But the generall current of Expositours runs the other way Vers 29. If I be wicked why then labour I in vain These words are expounded by Interpreters divers waies some conceive it to be spoken as in answer to that counsell which Bildad had given him in the former chapter vers 5. To seek unto God and to make his supplication unto the Almighty as affirming that this would be labour in vain if he were such a wicked hypocrite as they his friends had affirmed him to be others conceive it to be spoken by way of discontent to wit that if he were condemned by his friends as a wicked wretch notwithstanding all his care and strict endeavour to walk uprightly with God it was then labour in vain to walk so exactly and he had even as good doe as others did But the best exposition I conceive is that these words are spoken with reference to those in the foregoing verse to wit that if he were wicked as his friends thought his affliction did import and as indeed he must needs be found to be if God should proceed to judge him according to the rigour of his justice it would be then in vain to seek to suppresse his sorrow and to comfort himself with hope of better daies for the time to come and that because he could not be so righteous but that God would find matter enough of condemnation in him as it follows in the next verses Vers 30. If I wash my self with snow water c. It is probable that Iob here alludes to the ceremoniall washings that were used both amongst the Iews and Gentiles as a sign of purification A man as exactly pure and righteous as man can be is here compared to one that is washed with snow water not because snow water doth cleanse and wash things better then other water though perhaps it was so in those countries where they had no good washing water and so some conceive that Iob alludes to that but either because the best washing water the clearest fountain water may be figuratively tearmed snow water for its purity and orient clearnesse or else because those things that are washed most exactly do in whitenesse resemble the snow it being usuall in the Scripture to expresse the whitenesse of any thing by saying it is washed in that the pure whitenesse whereof it doth represent as Cant. 5.12 the holy Ghost speaks of doves washed with milk meaning only thereby doves or pigeons as white as milk If I wash myself with snow water saith Iob and make my hands never so clean yet shalt thou vers 31. plunge me in the ditch that is were I as pure and clean from sin not only in the opinion of others and in mine own judgement but in deed and in truth as sinfull man in this world can possibly be were I as pure spiritually as he is bodily that is washed and scoured till he appears at last as white as snow and were the works of my hands my life and conversation never so spotlesse and unblameable in the eyes of men yet shouldest thou O Lord come to examine and judge me thou mightest easily discover me to be most abominably unclean if thou shouldest judge me according to the severity of thy justice yea the rather because I went about to justifie my self and was so clean in mine own eyes even as unclean as a man that hath been plunged over head and ears in a ditch that is full of dirt and mire and mine own clothes shall abhorre me saith Iob that is say some Expositours thou wouldest cast me down in dishonour and so the clothes I formerly wore in my prosperity as being not seemly for so base a wretch would abhorre me or thou wouldest slay me and then my garments as not becoming as abhorring a dead carcase must be stripped off from me or else rather I shall be found so monstrously filthy that mine own clothes if they had sense would abhorre to touch me indeed this last clause some read thus And mine own clothes shall make me to be abhorred and so conceive the meaning thereof to be either that those things wherewith they should endeavour to hide his filthinesse would make him the more abominable or that the very righteousnesse wherewith he was clothed would be found as filthy rags and therefore justly make him to be abhorred But the first Translation is most generally approoved Vers 32. for he is not a man as I am that I should answer him c. This is added as a reason of that he had said in the foregoing verses to wit that though he were never so innocent yet God would discover him to be exceeding guilty The reason is because there was no hope to deal with the Almighty God as he might deal with men for the clearing of himself in a way of justice He is not a man as I am that I should answer him and we should come together in judgement as if he should have said if I had to deal with you or with any other man as my self with whom I might enter into judgement upon equall terms I would not doubt to clear my self and to answer what might be objected against me But alas God is not as man in this regard with whom I have to doe he can easily discern that evil in me which man could never see yea which I should never discern in my self even those things which are in high esteem with men are an abomination with God And besides his majesty and glory would soon confound such a worm as I am if I should undertake to answer what he would object against me Vers 33. Neither is there any daies-man betwixt us that might lay his hand upon us both As if he
wit that God knew that he was not wicked and that none could deliver out of his hands namely because God made him and he must needs know man that made man neither was it possible that the work should deliver it self out of the hand of him that formed it and indeed that God must needs know man perfectly is prooved by the same argument Psal 94.9 Vnderstand ye bruitish He that planted the ear shall not he hear he that formed the eye shall he not see But I rather conceive that Iob adds this also in reference to what he had said before Is it good unto thee that thou shouldest despise the work of thine hands intimating how strange it seemed to him that God should despise his own workmanship especially a piece of such excellency as man was and that yet he could not judge otherwise but that thus it was with him for God had made him and yet saith he thou doest destroy me as if thou madest no reckoning of me oh how wonderfull are thy judgements and thy waies past finding out Indeed because there is no wonder at all in it that God should destroy wicked men though they were the work of his hands concerning the old world the Lord said I will destroy man whom I have created Gen. 6.7 and concerning the rebellious Iews by the prophet Esa 27.11 He that made them will have no mercy on them and he that formed them will shew them no favour therefore some Expositours conceive that those words Thine hands have made me and fashioned me are meant not only of Gods first forming him in his conception but also of the work of Regeneration when the Lord by the spirit of Grace did renew his image in him and made him a new creature this being that which seemed so strange to Iob that being such a one yet God should destroy him But methinks it is evident that the words do intend only the fashioning and framing of Iob in his first conception yet indeed that which Iob mentions as the matter of his wonder is not so much that he should destroy the work of his own hands as that he should doe it causelessely for so Iob conceived it was with him as if he minded not his own handy-work as is noted before vers 3. And besides this complaint may imply a deprecation Thou seemest resolved to destroy me but doe not consider that I am the work of thine own hands as it follows in the next vers Remember I beseech thee that thou hast made me c. Vers 9. Thou hast made me as the clay and wilt thou bring me into dust again Here Iob proceeds to desire God to be favourable to him from the foregoing consideration that he was the work of his own hands which he farther enlargeth in the following verses In the first words Thou hast made me as the clay some hold that he hath respect to the creation of our first father Adam in whom we were all made of earth of the dust of the ground Gen. 2.7 or else to his conception in the womb of his mother where the first materialls whereof he was made were such that it might well be said that he was at the first no better then clay But if he had had respect to either of these he would not have said that he was made as the clay but of clay Rather therefore the meaning is only this that as a potter doth form and fashion the clay which he makes into a vessel so God had wonderfully shaped and fashioned him in the womb of his mother and however some also conceive that the drift of this is to desire the Lord to deal more gently with him as considering of what brittle principles he was made Thou hast made me as the clay and wilt thou bring me into dust again that is thou hast made me as brittle as a vessel of clay so that thou needest not lay thine hand so heavy upon me to bring me back into dust again yea since I am sure ere long to molder into dust again let that suffice and do not make me live that short time I have to live in such extreme torment and misery as now I doe yet I should rather judge that the chief thing he still pleads is that since God had so wonderfully made him he would not now causelessely destroy the work of his own hands for though he had many times in a passion wished himself dead yet it is no wonder at all that when he comes to plead with God he should desire him to spare his life at least that he would not with such fury and indignation grind and beat him to dust as by his present proceedings with him he seemed resolved to doe Vers 10. Hast thou not poured me out as milk and crudled me as cheese Thus he modestly expresseth how wonderfully he was by the mighty power of God conceived in the womb of the seed of his parents which being first poured forth as milk whereto in colour it is not unlike afterwards was congealed and crudled together like cheese and so became an imperfect embryo And hereby Iob seeks to set forth what a rare and choice piece man is especially considering of what vild and sordid principles he is made We wonder not much to see a cheese made of crudled milk but that a living man bearing the image of God and so artificially and curiously framed and joyned together in every part should be made of such base materialls this is exceeding wonderfull and the more it heightened the worth of Gods workmanship in the forming of man the stranger it seemed to Iob that God should despise such a precious piece of his own handy-work Vers 11. Thou hast clothed me with skin and flesh c. He tearms his skin and flesh a clothing either in reference to his soul which is the chief of man and to which the body is as it were a garment which it wears during its abode here in this world and then at the hour of death puts it off and laies it by for a time whence is that of the Apostle 2 Cor. 5.4 where those that die are said to be unclothed or else rather in reference to the inward and more noble and tender vitall parts the heart liver brains and bowells which are clothed and covered with flesh and skin especially the vitall parts which are therefore also said to be fenced with bones and sinews as alluding to the fence of the ribs and the orderly juncture of other bones and sinews whereby the inward especially the vitall parts are kept safe and preserved However Iob still proceeds to shew how wonderfully he was formed in his mothers womb when the same liquid substance which a while was but as crudled milk became severally in some part skin and flesh and elsewhere bones and sinews all which tends still to set forth how strange it was to him that God should causelessely destroy what he had made with so
of fowls about a house by throwing of handfulls of corn to them thou openest thine hand that is thou givest them food liberally and they are filled that is fully satisfied Vers 29. Thou hidest thy face c. That is Thou forbearest to shew thy self any longer favourable to them to wit by withholding food from them by refusing to uphold them in their being as formerly they are troubled that is sorely distressed or they waste away see the Note Psal 30.7 thou takest away their breath they die and return to their dust that is to the dust of which they were created see the Note Gen. 1.20 Vers 30. Thou sendest forth thy spirit they are created thou renewest the face of the earth That is Though trees plants and herbs yea all living creatures die continually yet others by that vigour vitall spirit which God gives them do as continually spring up in their room so the face of the earth by a fresh succession of creatures is constantly renewed one generation passeth away and another generation cometh Eccles 1.4 So that by those words thy spirit here may be meant either that principle of life which God gives unto all things that live whereby the unreasonable creatures do both live breath which Solomon calls Eccles 3.21 the spirit of the beast that when they die goeth down to the earth or else that almighty quickning power whereby this life is wrought in the creatures and whereby therefore all things are preserved in their being and therefore some conceive it is said that God sends forth his spirit and they are created because this is the proper effect of the holy spirit of God Ver. 31. The glory of the Lord shall endure for ever the Lord shall rejoyce in his works That is The Lord shall preserve uphold his creatures that he may still delight himself in them Yet most Expositours conceive that in these words the Psalmist doth at least imply his desire that men might so acknowledge Gods bounty goodnesse in the creatures so use them to his glory that God might not repent that he had made them but that he might still rejoyce in them so still preserve them Vers 32. He looketh on the earth it trembleth he toucheth the hills they smoke Either to imply that it is indeed the mercy of God that he continueth his creatures or to imply how carefull men had need to be to give God cause to rejoyce in his works he sheweth here that by experience we may see how easily he could destroy the whole world in that an angry look from God will make the earth to tremble the least touch of his displeasure will burn up the mountains which is evident in the earthquakes the thunder lightnings that do often discover the mighty power of God but was most terribly discovered at mount Sinai when the Law was given whereto haply he doth here allude Vers 34. My meditation of him shall be sweet c. That is say some Expositours shall be pleasing to God But rather the Psalmist means that his meditating on the goodnesse of God in his wonderfull works should delight and refresh his heart and so make him praise God with much chearfulnesse as is expressed in the next words I will be glad in the Lord. Vers 35. Let the sinners be consumed out of the earth c. To wit because they give not God the glory due to him as the Creatour and governour of the whole world but by polluting and abusing his creatures through sin do keep the Lord from rejoycing in his works see vers 31. PSALM CV Vers 1. O Give thanks unto the Lord c. The first fifteen verses of this Psalm are a part of that Psalm which David composed to be sung at the removing of the Ark from the house of Obed Edom to the city of David and it was the first Psalm that was put into the hands of the Levites to be sung by them for so much therefore of this Psalm see the Notes 1 Chron. 16.7 22. Vers 16. He called for a famine upon the land c. See 2 Kings 8.1 he brake the whole staffe of bread see the Note Levit. 26.26 Vers 19. Vntill the time that his word came c. That is Joseph was laid in iron as it is said in the foregoing verse untill that came to passe which he had foretold when he interpreted the dreams of Pharaohs chief butler and baker that had been prisoners with him untill it came to be known to Pharaoh what a man he was to wit that he had the gift of interpreting dreams then the word of the Lord tried him that is that gift given him of God to interpret dreams or his interpreting of Pharaohs dreams which was given him of God made known what he was a man truly endued with a spirit of prophesy and thereupon Pharaoh did highly esteem him Thus many Expositours do understand these words But I rather conceive that the 1st clause untill the time that his word came hath relation not to that which went before concernīg Josephs imprisonmēt but to the following clause the word of the Lord tried him that accordingly the words are to be thus understood that until the time that his word came that is until that came to pass wch God had revealed to Joseph in his dreams concerning the great honour whereto he should be exalted or untill that came to passe which God had spoken that is which God had decreed concerning Joseph or untill Josephs word came that is till the condition which God had decreed concerning Joseph came to be discovered which was formerly unknown the word of the Lord tryed him that is so long the decree of God thus revealed to him in a dream being so long deferred before it was accomplished did try his faith and patience and constancy in his bondage and imprisonment Or it may be said that the word of the Lord tryed him because that word which God revealed to him in a dream being told his brethren was the occasion of all his sufferings wherewith he was tryed even as gold is tryed in the fire Vers 22. To bind his princes at his pleasure c. That is Pharaoh gave Joseph such absolute rule over his whole kingdome that it was in his power if he saw cause even to punish and imprison his princes and teach his senatours wisedome to wit by punishing them if they did any thing amisse or by the example of his wisedome in governing the people and that especially in that particular policy of his in ordering the corn that the land of Egypt yielded in the seven plenteous years implying that the wisest of the Egyptians such as were Pharaohs senatours that were made such for their eminent wisedome might learn wisedome of Joseph I know the first clause some understand only of Pharaohs princes being so obliged to Joseph and in such subjection to him that they were
time under great distresse and heavinesse and yet then God brings them into a prosperous condition again or gives them much joy after their heavinesse 2. when God keeps them free in times of some common calamity and 3. when they are inwardly cheared with the consolations of Gods spirit even in their greatest afflictions Wicked men even in the sun-shine of their greatest prosperity not having any assurance of Gods favour are indeed under darknesse and in their distresses they are quite overwhelmed with sorrow but then the man that fears God is full of joy through the light of Gods countenance shining into his heart even under the darknesse of his saddest calamities see the Note Esth 8.16 As for the following words he is gracious and full of compassion and righteous though many Expositours hold that they are spoken of God and that herein a reason is given why unto the upright there ariseth light in darknesse namely because God is gracious yet methinks the dependance of this clause upon the foregoing words shews clearly that it is spoken of the upright man there mentioned this being the reason given why light ariseth to the upright in darknesse namely because the upright man is gracious c. Vers 5. A good man sheweth favour and lendeth he will guide his affairs with discretion It is in the Hebrew with judgement that is justly and judiciously see the Note Psal 25.9 But in our Bibles it is rendered with discretion which consists in many things as in ordering his affairs and estate with such frugality and wisedome that he may still have to give to the poor in considering when and where it is fit to give and when and where to lend in not being too prodigall nor too penurious in proportioning his charity according to the persons to whom he affords it and many other particulars of the like nature Vers 6. Surely he shall not be moved for ever See the Notes Psal 15.5 and 16.8 and 55.22 Vers 9. He hath dispersed c. To wit by distributing his alms amongst many and that with a full hand and chearfully as the husbandman scatters his seed when he sows his land And so though his alms be given away yet his righteousnesse remains as it followeth in the next words he hath given to the poor his righteousnesse endureth for ever for which see the Note above vers 3. His horn shall be exalted with honour see the Notes 1 Sam. 2.1 and 2 Sam. 22.3 Vers 10. The desire of the wicked shall perish This may be understood generally of Gods frustrating all the carnall desires of wicked men yet because in the foregoing words the Psalmist speaks of their fretting at the prosperity of the righteous The wicked shall see it and be grieved c. it is most probable that these words are also more particularly meant of the disappointment of all the plots and devices which the wicked desired to have effected for the ruine of the righteous PSALM CXIII Vers 1. PRaise O ye servants of the Lord. The Levites may hereby be more peculiarly intended whose speciall office it was continually to sing forth the praises of God but all the faithfull servants of God may be comprehended Vers 3. From the rising of the sun unto the going down of the same the Lords Name is to be praised That is all the world over to wit because the glory of God is manifestly discovered in his works all the world over Yet herein may also be implyed that all nations were to have the glory of God in the work of mans Redemption discovered unto them by the preaching of the Gospel Vers 4. The Lord is high above all nations c. See the Note Psal 97.9 A chief thing intended is that God far excels in his majesty and glory all the great ones that are in the world And his glory above the heavens see the Note Psal 8.1 Who is like unto the Lord c. See the Note Exod. 15.11 Vers 6. Who humbleth himself to behold c. That is to undertake the care and government of the things that are in heaven so that as glorious creatures as the angels are it is an abasement to the most high God to mind or regard them and in the earth yea the meanest of them as is expressed in the following verse He raiseth up the poor out of the dust c. Vers 8. That he may set him with princes even with the princes of his people Where it is a greater honour to be a prince then to be a prince elsewhere and a greater advantage in other regards because of Gods speciall favour to them above other princes and the great things that God usually doeth for his people above other nations Vers 9. He maketh the barren woman to keep house c. To wit by giving her many children thereby to make up a full family see the Note Psal 68.6 PSALM CXIV Vers 1. WHen Israel went out of Egypt the house of Iacob from a people of a strange language See the Note Psal 81.5 Vers 2. Iudah was his Sanctuary c. That is The children of Israel the chief of the tribes being here put for the whole body of the people became a holy people unto the Lord being sanctified and set apart from all other nations to be a peculiar people unto himself in whom he would be glorified amongst whom he would make himself known be worshipped and served as in his temple and Sanctuary according to that 2 Cor. 6.16 ye are the temple of the living God as God hath said I will dwell in them and walk in them and I will be their God and they shall be my people and Israel his dominion that is they became a people subject unto his dominion over whom he would rule as their king by his word and spirit And this is said to have been done when God brought the Israelites out of Egypt because then by the many miracles which God wrought for them he made it manifest that he had taken them to be a peculiar people unto himself and because by that great work of their Redemption he had indeed purchased them to be his people Vers 4. The mountains skipped like rams and the little hills like lambs That is At the giving of the Law the mountainous tops of Sinai and Horeb and the little rising hills therein or the mountain of Sinai and other adjacent mountains and hills did move and shake as apparently as when the rams and lambs in a flock do leap and skip and therefore it is said Exod. 19.18 that the whole mount quaked greatly see also the Note Psal 29.6 Vers 7. Tremble thou earth at the presence of the Lord at the presence of the God of Iacob Having demanded in the foregoing verse why the mountains skipped like rams c. here the Psalmist as by way of answering that question adds these words Tremble thou earth at the presence of the Lord c. as if he had said Surely it
purer through thy fiery indignation they suddenly vanish away like smoke even as drosse consumes away in the fining of metals Therefore I love thy testimonies to wit because I am thereby taught so to live that I may not thus perish with the wicked because this severity of thine against the wicked makes me the more highly to prize that word wherein thou hast made known the riches of thy grace towards thy chosen people Vers 120. My flesh trembleth for fear of thee and I am afraid of thy judgements To wit as being terrified with the judgements which God executed upon wicked men of which he had spoken in the two foregoing verses See also the Note Psal 42.6 Vers 121. I have done judgement justice c. As if he should have said And it is therefore without cause that mine enemies persecute me hereupon he infers leave me not to mine oppressours Vers 122. Be surety for thy servant for good c That is Interpose thy self betwixt me mine enemies rescue me from their tyranny oppression as sureties do poor debtours out of the hands of their cruel creditours that by undertaking to plead my cause to assert mine innocency Vers 126. It is time for thee Lord to work c. To wit to doe that which is thy proper work as thou art the just judge of the whole world that is to punish suppresse the wicked to make good thy promises by helping thy poor servants out of their hands as if he had said Whatever becomes of me it is time for thee Lord to work for the vindicating of thine own glory For they have made void thy law to wit in that they had no respect to it but did merely what they pleased themselves as if there had been no law to which they were bound to submit themselves yea in that they forced others to disobey it persecuted those that would have made it their rule especially too in that by their false glosses perverting of Gods laws they made them of none effect However it was not the purpose of the prophet hereby to prescribe God a time only he seeks to God for deliverance by pleading how seasonable it was to take vengeance on the wicked when they were so ripe for judgement Vers 127. Therefore I love thy commandements above gold c. That is Because I saw that wicked men did so generally slight make void thy law therefore admiring their blindnesse and madnesse herein out of a holy indignation against them that thy service might not wholly fall to the ground my love to thy law became the more fervent or Because I was perswaded that God would undertake the defence of the righteous would not let the wickednesse of the wicked go alwaies unpunished therefore I did the more affectionately love thy law And to the same purpose is that which follows in the next verse Vers 128. Therefore I esteem all thy precepts concerning all things to be right c. That is For the same reasons to wit those mentioned in the foregoing Note I am the more assuredly perswaded of the righteousnesse of thy whole law and do the more heartily embrace it and I hate every false way see the Note above vers 104. Vers 129. Thy testimonies are wonderfull c. See the Note above vers 18 therefore doth my soul keep them that is even out of that reverence which in this regard I bear to them I do willingly heartily observe them Vers 130. The entrance of thy words giveth light c. That is When thy words enter a mans heart make a sanctifying impression therein then they enlighten his soul or rather thus When men do first enter upon the study of thy word they shall presently find their understandings enlightned thereby it giveth understanding to the simple see the Note Psal 19.7 Vers 132. Look thou upon me c. This David might say either with respect to the false slanders that were raised against him by his enemies from which to clear himself he desires that God would look upon him take notice of his innocency or with respect to his apprehension that God had for a time seemed to turn his back upon him which makes him therefore desire that God would again look favourably upon him saith he be mercifull unto me as thou usest to doe unto those that love thy name which is as if he had said Though in this great misery I am in thou seemest to hide thy self from me yet knowing that all thy faithfull servants have in all ages found thee mercifull to them this emboldens me to begge of thee that thou wouldest deale with me as thou art wont to deale with those that sincerely love thee Vers 139. My zeal hath consumed me See the Note Psal 69.9 Vers 140. Thy word is very pure It is in the Hebrew tried or refined for which see the Notes 2 Sam. 22.31 Psal 12.6 Vers 142. Thy righteousnesse is an everlasting righteousnesse c. To wit the righteousnesse of God revealed in his word as it contains both an eternall rule of righteousnesse for men and also promises and threatnings that shall be alwaies found righteous faithfull which is evident by the following clause thy word is truth see also the Notes Psal 111.7 8. Vers 143. Thy commandements are my delight He means the commandements with the promises annexed or the whole doctrine of life salvation revealed in the word Vers 148. Mine eyes prevent the night watches that I might meditate in thy word Because in the night there were severall watches see the Note Judg. 7.19 therefore the meaning may be either that he was more carefull ready to awake at severall times in the night to meditate on Gods word then those that were appointed to watch were to doe their duty therein yet we know the care of such men is usually very great both to keep their times for watching and to see that sleep doth not overtake them for which see also the Note Psal 63.6 or else that he did usually awake to meditate on Gods word at severall times in the night before the watchmen did call upon him who were wont it seems to call upon men to tell them the seasons of the night But I rather think that by the night watches here are meant the last watch in every night which is elsewhere called the morning watch Exod. 14.24 and so that he saith here is the same with that which he had said in the foregoing verse I prevented the dawning of the morning Vers 149. O Lord quicken me according to thy judgement That is according to thy word see the Note vers 25. The same is meant after vers 154 156 159. Vers 150. They draw nigh that follow after mischief c. That is They draw nigh to me to doe me mischief they are far from thy law that is they mind not thy law therefore no
againe all these things being ordered by the providence of God And so likewise the next clause A time to embrace and a time to refraine from or as it is in the Hebrew to be far from embracing may be meant of making up or breaking off marriages or of the different seasons that God sends to wit such wherein married persons and other deare friends may mutually rejoyce together and embrace one another and others againe when through alienation of affection sicknesse or other great sorrowes men are farre from embracing See 1 Cor. 7.5 Joel 2.16 Vers 6. A time to keep and a time to cast away To wit either through necessity as when men in a storme cast their goods overboard to save their lives see Jon. 1.5 or out of voluntary choice as when men do chearfully and bountifully give what they have for the reliefe of the poore see Psal 112.9 Eccles 11.2 or when men doe readily abandon any thing they enjoy rather then not keep faith and a good conscience see Heb. 10.34 Vers 7. A time to rent and a time to sew c. This may be understood as spoken figuratively of the Rents and Divisions that are often made in Kingdoms States and Churches and of making up such breaches againe or of rending men from the Church by Ecclesiastical censures and of reuniting them to the Church againe But I rather take it to be meant of mens rending their garments in times of great sorrow for which see the Note Gen. 37.29 and so of mending those garments againe And that the rather because the following clause A time to keep silence and a time to speake may very probably be taken in the same sense because in times of joy men are wont to use great freedome of speech and in times of great sorrow to keep silence according to those passages Lam. 2.10 The Elders of the daughter of Zion sit upon the ground and keep silence and Amos 5.13 Therefore the prudent shall keep silence in that time for it is an evil time See the Note also Job 2.13 Vers 8. A time to love and a time to hate That is A time to manifest our love and charity to men and a time to doe those things that proceed from the just hatred of sin and wickednesse see the Note Psal 139.21 Or rather A time wherein God doth those things which cause and encrease love and friendship amongst men and a time wherein those things are done which occasion great variance and hatred amongst men Vers 9. What profit hath he that worketh in that wherein he laboureth See the Note Chap. 1.3 It is as if he had said Seeing when men have done what they can all things must depend upon the determinate counsel of God and therefore they cannot help or hinder the vanity and volubility that is in the things of this world nor work out any happinesse to themselves therein therefore all anxious cares about these things are to no purpose they may keep men from reaping any comfort in those things God hath bestowed upon them but they can never frustrate what God hath determined and therefore they may endeavour that which they shall never be able to effect and seek after those things which they shall never come to enjoy or which if they doe come to enjoy them they shall quickly leave to others Vers 10. I have seen the travel which God hath given to the sonnes of men to be exercised in it Some would have this to be understood meerly of the labour of seeking the knowledge of all things as before Chap. 1.13 where we have in a manner the same words for which see the Note in that place But doubtlesse that which Solomon saith here is rather meant of the various and contrary imployments passions and events that are in the world Whereas it might be thought that it is meerly casual that things doe thus come to passe Solomon here assures us that all these things are of God it is God that hath given this travel unto men to wit of being imployed in different and contrary works and imployments and that with different and contrary events according as he hath fore-decreed And whereas againe it might be thought that if all labour be unprofitable and that because let men doe what they will they shall be able to effect nothing but according to what God hath foredetermined then men had as good sit still and doe nothing as to labour and travel to no purpose to this likewise Solomon answers that Gods will is that men should use all lawful endeavours in all things they desire to accomplish though Gods providence should work contrary to mens endeavours yet man in obedience to Gods command must doe what belongs to him to doe to be exercised in it that is that they may be exercised thereby and kept from idlenesse and pride c. and all the evil effects thereof or that they may imploy themselves in observing the providence of God in that variety of changes that is in all worldly things Vers 11. He hath made every thing beautifull in his time c. As if he should have said Though in regard of the great uncertainty of all humane endeavours and the various and contrary events of things there may seeme to be a great deale of disorder and confusion in those things that are done in the world at which men are apt to stumble and take offence yet this is because we are ignorant of the ends that God propounds to himselfe and are not able to put together all the pieces of his Providence nor to foresee the effects that he will at last produce and so cannot comprehend the wise contrivances of all his works for the truth is that if we once discover Gods ends and how he brings about that which he determined whether in regard of judgements that he executeth upon wicked men or the tryal that he makes of the faith and patience of his people or other such like holy designes we shall find that every thing even these things that seeme so full of confusion are in their season admirably beautiful and done in the most exact and comely order and that as in the first Creation there was nothing that God made that was not very good Gen 1.31 so in the works of his providence in governing the world there is nothing that God doth but it is exceeding beautiful in its season Though things seeme to happen never sâ— unexpectedly and crossely yet when the Lord hath performed his whole work as the Prophet speaketh Isa 10.12 and that we come to compare one thing with another we shall find that God hath ordered all things for the best even to admiration As the beauty of pictures and curious hangings and so likewise of the bodies of men aâ—iseth from the orderly mixing of divers and contrary colours so doth the beauty of Gods works of providence arise from his wise causing even of crosse and contrary events to work
together for the glory of his name and for the good of his chosen people Now the drift of Solomons asserting this here is not only to justifie God by shewing that if there be any vanity and confusion in the things that are done in the world the fault is not in the providence of God but especially also to make it cleare that there is reason why men should be quiet and contented with their state and condition whatever it is that befalls them because all circumstances duely considered nothing can be better then as God orders it Though men have sometimes occasion of joy and sometimes of sorrow these are as necessary and as comely in their season as cold and frost is in the winter and heate and flowers and fruits are in the summer God still allowing men to conforme themselves to the various motions of his providence so they be kept within the bounds of moderation As for the following words Also he hath set the world in their hearts c. By Gods setting the world in their hearts may be meant either 1. that God hath implanted in the hearts of men a desire to delight themselves with the enjoying and using of the things of this world or 2. that God hath so clearely revealed both in his works of creation and providence his wise and beautiful ordering of them all and hath withall wrought in the hearts of men such an earnest desire and so much ability withall thorough the natural light reason and knowledge that he hath given them to search out the wisdome of God therein and the beauty that is in his government of the world that if men would set themselves to the exact observation of things they might in a great measure discover the wise and beautifull contrivance of them And so accordingly for the last words So that no man can find out the work that God maketh from the beginning to the end the meaning may be either that man cannot find out all that God doth there being many things which God reserves as secrets to himselfe and which are above the reach of mans understanding or that man cannot perfectly and thoroughly understand any work of God so that nothing from the beginning to the end of it should be concealed from him or that many things they can never search out so long as they live Laying therefore both these last clauses thus understood together Also he hath set the world in their hearts so that no man can find out the work that God maketh from the beginning to the end The drift of Solomon therein must needs be either to shew that men might discover so much of the beauty of Gods works of providence in the governing of the world though some things indeed they cannot comprehend that they might thereby be brought with quiet and chearfull hearts to rest in the Lords so wise disposing of things without that anxiety and discruciating care wherewith men doe usually afflict themselves or else rather to shew the reason why men are not contented and patient and chearfull in all conditions though all things that God doth are so beautifull in their time to wit either because men are naturally so taken up with the desires and thoughts and cares of worldly things and are so exercised with the sore travell belonging thereto that they seldome or never mind the Lords wise disposing of things so as thereby to quiet their hearts or else because men are not able fully to comprehend the wisdome of God in his works Though God hath given men an earnest desire to know them and good measure of understanding whereby to search into them yet many times they cannot find out the end which God intends it may not be accomplished in their daies neither can they behold the whole frame of things together and so the beauty of Gods works proves to them unsearchable and past finding out Vers 12. I know that there is no good in them c. That is I know by proof and experience that there is no good in or for men or that there is no good in the creatures but for a man to rejoyce that is to live chearfully and contentedly in every estate wherein God is pleased to dispose of him See the Note chap. 2.24 and to do good in his life that is to live piously and righteously according to that Psal 34.14 Depart from evil and do good and indeed such as do so may well rejoyce though the things that befall them seem never so crosse and contrary Or to be beneficial to others and to relieve others as good men ought to do in the times of their rejoycing Neh 8.10 12. Or to do good to himself by a chearfull enjoying the good blessings which God hath allotted him for his portion according to that Psal 49.18 And men will praise thee when thou doest well to thy self It is in a word as if Solomon had said Since things by Gods determinate councel are thus liable to unavoidable changes and yet all things are most sweetly ordered by God the best way for men is resting upon Gods providence to live comfortably in every estate or thus Though men cannot know the counsel of God yet this to be sure I know is unquestionable that the only way for men is without anxious cares to live comfortably in their present condition and to leave all care about future events to Gods disposing Vers 13. And also that every man should eat and drink and enjoy the good of all his labour it is the gift of God See the Note again chap. 2.24 As God giveth the blessings themselves so also the power to use them neither can any man merit either the one or the other at Gods hands Vers 14. I know that whatsoever God doth it shall be for ever nothing can be put to it nor any thing taken from it c. That is Gods decrees and works of providence are all certain and unchangeable and perfect It is as if he had said Though mens affections are mutable and changeable and so are their works now they love and by and by they hate they build and pull down c. yet still Gods counsel is accompilshed and there is no resisting of what he pleaseth to do Or though we cannot comprehend all the works of God and the changes that are in the world may seem to imply some imperfection in the providence of God yet to be sure as whatever God hath decreed and wils to be done is alwaies done and that exactly in regard of every circumstance as he hath appointed it men cannot in the least hinder what he will have done so also whatever God doth is perfect there is nothing can be added that is defective nor is there any thing superfluous that may be taken away God ordereth all things for the best both for the good of the righteous and the punishment of the wicked neither can any thing be better then as God doth it And the drift of this
Arthur Jackson ANNOTATIONS Upon The five Books immediately following the Historicall Part of the OLD TESTAMENT Commonly called the five Doctrinall or Poeticall Books To wit The Book of Iob the Psalms the Proverbs Ecclesiastes and the Song of Solomon WHEREIN First all such passages in the Text are explained as were thought likely to be questioned by any Reader of ordinary capacity Secondly in many places the grounds of divers Scripture-expressions are set forth and other things noted needfull to be known that are not so easily at the first reading observed And thirdly many places that might at first seem to contradict one another are reconciled Intended chiefly For the Assistance and Information of those that use constantly every day to read some part of the Bible and would gladly alwaies understand what they read if they had some man to help them The third Part. By ARTHUR JACKSON Preacher of Gods VVord at Faiths under Pauls Prov. 2.3 4 5. If thou criest after knowledge and liftest up thy voice for understanding If thou seekest her as silver and searchest for her as for hid treasures Then shalt thou understand the fear of the Lord and find the knowledge of God Chrysost Homil. 13. in Genesin Sicut aromata quanto magis digitis teruntur tanto majorem natura sua flagrantiam reddunt ita Scripturis usu venit ut quanto quis illis est familiarior tanto magis videre possit latentem in illis thesaurum pluresque percipere infallibilium divitiarum fructus LONDON Printed by ROGER DANIEL for the Authour and are to be sold by severall Booksellers MDCLVII To my loving and dearly Beloved neighbours and friends the Inhabitants of the Parish of Faiths under Pauls Dearly beloved in the Lord HAd there been nothing else to have put me upon this Dedication but the great respect which you shewed to my Predecessour Reverend Mr. Geree that alone had been abundantly enough to have commanded this Respect from me to you The contributing of 30l. per annum to his widow so long as she lived and the raising of a considerable portion of money for one of his children after her decease that was left without any provision was such a Testimony of the high esteem you had of that your pious Pastor as is not I think to be parallelled by that which hath been done by any other Congregation And I have purposely made this honourable mention of it that when there is the like occasion it may be an example to many others But I have other inducements to move me to what I here now doe The greatest part of this Work such as it is hath gone through my hands since I was called by you to undertake the charge of your souls and therefore by reason of the speciall Interest you now have in me I know none that may challenge a more speciall Interest in these my poor labours then you may do The design indeed of the Work looks farther then you even to the common good of all that shall seek for some help herein for the understanding of this part of the Holy Scripture But yet because the support the Author hath of late years received from you hath contributed so much to the carrying on of the Work he cannot but think it most equall that it should tender its first service to you and that too the rather because many of you by reason of your calling are like to be very instrumentall in spreading it abroad into the hands of others To you therefore my dear Brethren together with as many affectionate desires of your spirituall good as my poor heart can hold do I here present this 3. part of my Annotations and do indeed own it as a speciall mercy of divine Providence to me considering how far my daies were declined ere I was called to dispense the word of Grace amongst you that the thrid of my life should be drawn out so far beyond mine own expectation that I should now have the opportunity of leaving behind me this pledge and memoriall of my thankfull acknowledgement of your love and kind respects to me in the extent whereof amongst you I think I may glory as much as can well be expected in these broken times as likewise of the tender affection which I bear to you all and that continually I have you in my heart to use the Apostles expression Phil. 1.7 that I may by all possible means to the utmost of my power advance the spirituall and eternall good of your souls Only now I beseech you let me close this tender of my service herein with this Request that you would not by looking on this Dedication and minding the Book no farther make that a vain and empty complement which I present unto you with a reall desire of advancing the stock of your saving knowledge in the great things of Gods law and which I hope through Gods Blessing may turn to profit in this regard if you will be pleased attentively to read over these Notes together with these Scriptures which their design is to unfold Oh my Brethren as you desire to growingrace and in the knowledge of our Lord and Saviour Iesus Christ be much in reading the Scriptures the Oracles of God Hearing hath the preheminence for awakening Conscience But Reading in my poor judgement carries with it some kind of peculiar advantage for the edifying and establishing of the minds of Christians in point of solid knowledge As for these particular Books which are here explained I think I may safely say without any blame-worthy reflection upon the rest of the Scripture that they are the choicest pieces of the Old Testament The Scripture is the Paradise the garden of God upon earth and these Poeticall Books are as I may say as so many goodly knots in the midst of this garden wherein the discoveries that are made of divine truths are set forth with the intricacies and elegancies of many florid figurative expressions purposely to render them the more delightfull to us Solomon himself saith as much in expresse terms concerning his Books Eccles 12.10 The Preacher sought to find out acceptable words or as it is in the Hebrew words of delight And this may well invite you with strong affectionate desires to search into those treasures of wisdome which are therein so pleasingly conveyed to us And now my dear Friends I have nothing farther to adde but my prayers for you that you may be still united more and more in the way of truth and in the bond of Christian love and peace and withall earnestly to begge your daily prayers for me that I may be still enabled through grace so to hold forth the Word of life unto you that I may rejoyce in the day of Christ that even to you-ward I have not run in vain neither laboured in vain which I hope you will not fail to doe for April 21. 1658. Your servant in the work of the Lord ARTHUR JACKSON A Preface or Advertisement To
the READER REader when I first undertook this Work of writing these Annotations upon the Scripture there was not as I remember any piece of this kind extant in English save only the Geneva marginall Notes But since that time blessed be God the father of lights abundance of help hath come flowing in by more able Hands Besides the two volumes of the Annotations of our English Divines and the Translation of the Dutch Notes more lately published much hath been done in this very way for the clearing of the difficulties in severall Books of the Scripture by many particular men Yea upon two of the Books which here I have undertaken to explain so much hath been done I mean by Mr. Caryl in his elaborate Comments upon Iob so far as he hath gone and by Dr. Reynolds in that choice piece of his upon Ecclesiastes which we have in the great English Annotations that they may well give abundant satisfaction to those that read them But why then do I proceed in this Work especially considering that Item given by Solomon in one of these Books that of making many Books there is no end and much reading is a wearinesse of the flesh I answer truly and briefly first that I have found so much sweet content and delight in this study that I can hardly perswade my self to give it over Secondly that the reiterated perswasions of many of my Reverend Brethren that I would go on in this work hath been a very great encouragement therein to me and thirdly that I cannot but hope that the plainnesse of the Expositions if nothing else will make them accepted by many The greatest thing that hath troubled me in this work was that when I came to commit it to the Presse I found it rise to so far greater a bulk then either of my two former Volumes But for this I desire the Reader would consider First that the stile and expressions of these Poeticall Books are farre more dark and difficult and fuller of many knotty intricacies then those books that were the subject of the former Volumes and likewise that the clearing of the scope and dependance of many passages herein is a work of much labour as will be most especially found in the books of Ecclesiastes and the Song of Solomon both which must needs make the Annotations the larger Secondly that in this Volume I have undertaken to open together with the Translation of the Text which we have in our Bibles the different Translations that are put in the margin because I found many of them judged most agreeable to the Originall which I seldome did in the other Volumes And this also hath much lengthened the Notes and thirdly that to shorten the work I have as often as I could referred the Reader to the Exposition of the like passages and expressions in other places the frequency whereof therefore I hope will be no occasion of dislike to any Yea in some places I have been forced to leave the Reader of himself to have recourse to former Expositions for as for Instance for the word Selah and many other words frequently found in the Titles of the Psalms should I have inserted a severall Reference even these with others of the like nature would very much have swelled the book In a word though the work be larger then I intended yet I hope it will be the more profitable I studied brevity so far as it might not prejudice the perspicuity of the Notes The good Lord command a blessing upon it where ever it goeth and if thou Reader findest it so with thee I know I shall have thy prayers which I shall account a great return of Christian love to him who is Thine in the Lord Iesus ARTHUR JACKSON ERRATA Pag. 40. line 31. for overturns read indangers p. 57. l. 6. for to overwhelm r. so overwhelm p. 69. l. 3. for whose troopes r. whole troops p. 70. l. 19. for as is r. as it is p. 80. l. 43. for nor r. not p. 88. l. ult for escretly r. secretly p. 194. l. 10. r. or 3ly l. 13. r. or 4ly p. 196. l. 7. dele spoken p. 209. l. 2. for stone r. brasse p. 221. l 23. dele more p. 393. l. 9. for work r. word p. 432. l. 15. for Chro. r. 1 Chro. p. 779. l. 1. for effect r. affect p. 844. l. 3. for see the Note 2 Cor. 12.8 r. See 2 Cor. 8.12 p. 850. l. 39. for anger r. danger p. 869. l. 36. for forget r. forgoe p. 878. l. 13. for better r. bitter p. 879. for 23. r. 29. p. 869. l. 36. for were their r. were not their p. 919. l. 23. for worldly men r. worldly wise men Eccles Cant. P. 35. l. 33. for ver 15. r. ver 5. p. 41. l. 30. they promote r. they may promote p. 103. l. 43. for retained r. returned p. 130. l. 42. for into r in to p. 149. l. 10. for but when c. r. and when by faith we do open to him yet because c. p 168. l. 38 for people r. gospel p. 188. l. 25. and according dele and. p. 206. l. 9. for The last r. In the last p. 218. l. 38. for if the word comes r. if they come p. 225. l. 12. for given the r. given from the. ANNOTATIONS Upon the Book of JOB CHAP. I. THere was a man in the land of Vz whose name was Iob c. I That this book was written by some of those holy men of God that wrote by the inspiration of the holy Ghost cannot be doubted For we see that this history is spoken of as a part of the Oracles of God committed to the Iews Iam. 5.11 you have heard of the patience of Iob and have seen the end of the Lord and by the Apostle Paul a passage of it to wit that chap. 11.13 is cited in 1 Cor. 3.19 It is written he taketh the wise in their own craftinesse Indeed who it was that wrote this book is altogether uncertain only we may say that they build upon the fairest conjectures that hold Moses was the writer of it that it was the first scripture that was written As for these first words There was a man in the land of Vz c. It is hard to say what the land of Uz was where Iob dwelt and of whom it was so called whether of Uz the son of Arum the son of Shem Gen. 10.23 or of Huz the son of Nahor Abrahams brother Gen. 22.25 or of Uz the grandchild of Seir. Gen. 36.28 That it lay Eastward of Canaan and bordered upon the Sabaeans and Chaldaeans is evident in the story and the most probable opinion seems to be that it was Uz in the land of Edom or whereof the land of Edom was a part Lam. 4.21 Rejoyce and be glad O daughter of Edom that dwellest in the land of Vz and the rather because Teman also the country of Eliphaz one of Iobs friends and neighbours Chap. 2.11
the wrath of God as the just recompence of their evil courses Prov. 22.8 He that soweth iniquity shall reap vanity and Gal. 6.8 He that soweth to his flesh shall of the flesh reap corruption whence it is that the just reward and fruit of wickednesse is called wickednesse and therefore it is clear that they thus reap the same Ier. 4.18 Thy way and thy doings have procured these things unto thee this is thy wickednesse Wicked men may not be punished for a time but at last they shall have a harvest answerable and proportionable to their deeds Hos 10.13 Ye have plowed wickednesse ye have reaped iniquity ye have eaten the fruit of lies or because others at length deal with them just as they dealt with others and so God paies them in their own kind and that double many times Revelat. 18.6 Reward her even as she rewarded you and double unto her double according to her works in the cup which she hath filled fill to her double yâ—a seven-fold Psal 79.12 And tender unto our neighbours seven-fold into their bosome their reproach wherewith they have reproached thee O Lord. So also Luke 6.38 For of such unjust oppressours of others Eliphaz chiefly here speaks as is evident by the following words vers 10 1â— Vers 9. By the blast of God they perish c. That is the Lords anger breaking forth against them he doth with ease on a sudden destroy them Because when men are filled with indignation their passion and wrath will discover it self in the breathing and puffing of their nostrils the Lords anger is many times in the Scripture expressed by the breathing of his nostrils as Esa 30.33 and because wicked men are oftentimes cut off in an instant and with ease the Lord only as it were blowing upon them Hag. 1.9 Ye looked for much and lo it came to little and when ye brought it home I did blow upon it they are said to be destroyed with a blast even as when corn that comes up hopefully is on a sudden blasted whereto we may the rather think that Eliphaz alludes because of the foregoing metaphor of wicked mens sowing wickednesse and reaping the same or as a house by a blast of wind is suddenly blown down and doubtlesse at that dismall death that befell Iobs children Eliphaz doth in this expression especially aime Vers 10. The roaring of the lion and the voice of the fierce lion c. That is the Lord usually abates the courage and power of the mightiest of the wicked even those that have made a prey of others no body daring to resist them yea he many times destroyes them and brings them to perish with hunger both they and their whelps That wicked powerfull tyrannicall oppressours are usually termed lions in the Scripture is manifest from many places Ezek. 32.2 Son of man take up a lamentation for Pharaoh King of Egypt and say unto him thou art like a young lion of the nations and 38.13 Sheba and Dedan and the merchants of Tarshish with all the young lions thereof thall say unto thee art thou come to take a spoil and 2 Tim. 4.17 I was delivered out of the mouth of the lion that is out of the mouth of Nero and indeed oppressing great ones do resemble lions in divers respects as 1. in their pride and loftinesse of spirit for the lion is a proud and stately creature 2. In regard of their strength for as the lion is the strongest amongst beasts and therefore there is no resisting or withstanding the lion So great men that are oppressours by reason of their power may doe what they please and there is no contending with them 3. In regard of the terriblenesse of the lions roaring and the sternesse of his countenance the very threatnings and looks of oppressing tyrants are dreadfull to those that are subject to their power 4. In regard of their bloud-sucking cruelty we see what the Prophet saith of such men Mich. 3.2 They pluck their skins from off them and their flesh from off their bones c. and 5. In regard of their greedinesse after the prey They have set their eyes bowing down to the earth like as a lion that is greedy of his prey Psal 17.11 12. So that because Iob was a great man a man in authority it may well be that Eliphaz intended in these words to give a hint to Iob that as he had dealt hardly and cruelly with others so now the Lord had accordingly dealt with him and that last clause concerning the breaking of the teeth of the lions whelps or the young lions may seem purposely added because of the destruction that fell upon Iobs children when they were feasting together Vers 12. Now a thing was secretly brought to me That is in a vision and that too in the secrecy solitarinâ—sse of the night and perhaps also in a secret manner with a still and low small voice not easily discernable for here Eliphaz begins to relate a vision he had formerly had wherein amongst other things this was revealed to him that it was a vain and audacious part for men to contend with God when he corrects them as if they were juster then God and that to proove that by Gods dealing with Iob it was evident enough that he had given the Lord just cause to proceed with such severity against him and likewise to shew what a foul sin it was in Iob to murmure so against God as he had done And mine ear received a little thereof Hereby is not so much meant that he only heard some little part of that which was spoken to him as that by his ear he did receive into his mind that is understand and lay up in his heart somewhat of that which in his vision was imparted to him acknowledging modestly that he did not fully and perfectly either comprehend or retain what God was pleased in this propheticall way to reveal unto him Vers 13. In thoughts from the visions of the night c. That Iob might not doubt but the vision he now speaks of was from God and so the more regard what was then revealed to him Eliphaz here describes the manner of his vision to wit that in the beginning of the night when deep sleep falleth on men that is when men used to be most soundly a-sleep in thoughts caused by a nightly vision but whether waking or sleeping it is not expressed a spirit vers 15. passed before his face that is an angel appeared and came to him he being at the same time stricken with extreme terrour and fear fear came upon me saith he and trembling c. which last is the rather mentioned because when God in former times appeared to men in dreams and visions he did alwaies thus humble and cast them down with fear that by those impressions of terrour caused by the apprehension of his Majesty and glory they might be assuredly perswaded that the vision was from God and so the more reverently
may be assigned for these things and 2ly thus Although affliction and trouble springs not meerly and onely from the creature below yet we see plainly that man is full of trouble and therefore surely it comes from heaven from God who disposeth all things according to his own good pleasure and 3. Thus although affliction springs not from the dust or any thing without man yet we see it is alwaies mans portion and therefore questionlesse it springs from himself even the sin that is within him or 4. Thus which is much to the same purpose with the former Although the calamities and miseries which men are subject to spring not merely from the earthly condition of mans body for notwithstanding this had man continued in his innocency he should have been free from all miseries yet man is born to trouble to wit because he is born in sin as naturally as the sparks fly upward it is as naturall for man to be in trouble and misery as for the sparkes to fly upward yea it is that which is derived to us by a lineall descent from our parents as our inheritance or birth-right Man is born unto trouble And thus the nature of man is compared to coals his sin and corruption to fire in the coals and his afflictions and troubles to the sparks that fly up from the fire and Iob is taught to acknowledge that he could not justly ascribe the calamities that were fallen upon him to any thing else but his own wickednesse and to the justice of God in punishing him for it Vers 8. I would seek unto God and unto God would I commit my cause That is were I in your case Iob I would not murmure and complain of Gods dealing with me as you do but considering that it is the great God of heaven and earth that I have to deal with and that it is my sins that have brought these miseries upon me I would turn to him acknowledge my sins seek for mercy at his hands and in the mean season patiently bear what he was pleased to lay upon me and quietly commend both my self and my condition and cause wholy to his disposing Vers 9. Which doth great things and unsearchable marvellous things without number This following enumeration of many severall works of Gods Providence is to proove the infinite power wisedome goodnesse and justice of God and so thence to imply that it is not fit men should quarrell with him the reason of whose works they cannot search out but rather seek to him for help who is so good and able at his pleasure to raise them up again from the greatest miseries Vers 10. And sendeth waters upon the fields to wit not rain only but springs also brooks and rivers to water the severall parts of the earth Vers 11. To set up on high those that be low that those which mourn may be exalted to safety These words may be referred either to the immediately foregoing clause vers 10. who giveth rain upon the earth and sendeth waters upon the fields to wit thereby to enrich those that were poor by causing their land to yield plentifull encrease and to save those that are ready to perish for want by sending fruitfull times and seasons or else rather they may be referred to those foregoing words vers 9. that God doth great things and unsearchable marvellous things without number and that hereby he doth many times set up on high those that be low that those which mourn may be exalted to safety and thus Eliphaz gives Iob a hint for his comfort and incouragement that if he would seek to God as he had advised vers 8. though his estate was now very low yet he might be set up again and from that sad condition wherein he lay he might be exalted to joy and safety Vers 13. He taketh the wise in their own craftinesse That is he causeth the crafty plots of the subtle wise men of the world to become mischievous to themselves as it was in Achitophels and Hamans plots And worthy it is of our noting that this speech of Eliphaz is cited by S. Paul 1 Cor. 3.19 as a divine Testimony And the counsell of the froward is carried headlong That is when many froward that is perverse and stubborn wicked men lay their heads together to do any mischief to Gods servants their counsells and resolutions shall be overthrown and come to nothing and that either by the very rashnesse and headinesse wherewith they shall be carried in their consultations pitching upon these resolutions for want of due deliberation which had they been prudently weighed were never likely to proove successefull or by their rashnesse and precipitancy in acting what they had well enough contrived Vers 14. They meet with darknesse in the day time and grope at noon daies as in the night That is where things shall be clear and manifest yet they shall not see it but shall be needlessely scrupulous full of doubts and fears not knowing what to doe and like blind men more likely to mistake then hit the right way See Deut. 28.29 Thou shalt grope at noon day as the blind gropeth in darknesse c. Vers 15. He saveth the poor from the sword from their mouth and from the hand of the mighty That is he saveth them not only from the open violence of their enemies and strong oppressours but also from their slanders reproaches and pernicious counsells and whatever other waies there are wherewith wicked men are wont by their venemous tongues to do mischief to the poor servants of God Vers 16. So the poor hath hope and iniquity stoppeth her mouth That is by the experience which men have of the Lords delivering the poor that are oppressed from the power of the oppressour others that are in the same condition are encouraged to put their hope in God and so though they have nothing else in the world left them to trust in as these words import yet they have hope as an anchor for their souls sure and steadfast Heb. 6.19 and on the other side the wicked shall not have a word to say they shall not dare to slander the godly they shall not dare to vaunt and brag of their proud purposes but shall become silent as mute as fishes as being filled with shame and confusion or silenced with admiration finding how evidently the Lord doth aid those that are of no might to help themselves against those that wrong them Vers 17. Behold happy is the man whom God corrects c. Eliphaz having perswaded Iob to seek to God and to commit his cause to him from vers 18. here he shows him that if he would do so that which he now suffered would be evidenced to be only the correction of a father wherein he would be happy and should have no cause to complain of it Vers 18. For he maketh sore and bindeth up c. That is he layeth not affliction upon men to hurt them but wounds as a Surgeon
sign Taurus and it riseth in our Hemisphere about the beginning of the Spring and therefore also called Vergiliae and by the chambers of the South are meant either those Southern starres which because they are near the Southern Pole and so we that dwell in the Northern Hemisphere cannot see them are therefore called the Chambers of the South as being starres that are hid and withdrawn from our sight or the dog-star and others that rise in the summer Vers 11. Loe he goeth by me and I see him not c. Having said in the foregoing verse that God doth great things and unsearchable marvellous things without number which is fully what Eliphaz had said before chap. 5.9 of which see the Note there here now Iob prooves this that Gods works are thus innumerable and unsearchable Loe he goeth by me and I see him not c. That is the Lord doth continually not only in his works of creation but also in the daily works of his Providence manifest himself to us his wisedome justice mercy power even as one that should walk up and down before us and so presents himself near at hand to be seen by us but alas it fares with me saith Iob in this as it doth with others he goeth by me and I see him not poor wretches we many times take no notice of him in his works and when we do discern any thing of God by that which he doth t is nothing comparatively in regard of that which is taught us thereby neither are we any more able to comprehend by our reason and understanding the depth of his waies and counsells with the exact reason of them though they be all most exactly just and reasonable then we are to behold him with our bodily eyes who is invisible so unsearchable are his judgements and his waies past finding out as the Apostle saith Rom. 11.33 And this Iob addes as another reason to proove what he had said before vers 3 4. to wit that it was vain for the justest man living to contend with God because when he doth afflict us we are not alwaies able to reach the reason of his so proceeding with us nor are we any waies able to guard our selves when he strikes he may come upon us on every side and take all advantages to destroy us and we not discerning him cannot possibly help our selves Vers 12. Behold he taketh away who can hinder him who will say unto him what dost thou That is if God is pleased at any time to take away from men as he hath from me their estates or their children yea if he should be pleased to take away their lives no man living can withstand him nor so much as call him into question to render a reason why he doth it his own will and pleasure being reason sufficient so that as before he pleaded mans inability to discern the waies of God so here also he pleads the weaknesse and inability of man to withstand God in any of his waies or so much as to question what he doth and that because of the unresistable power and unquestionable justice of God which whilst he did so freely acknowledge it was not likely that he would quarrell and contend with God as his friends did unjustly charge him Vers 13. If God will not withdraw his anger the proud helpers do stoope under him That is when God is angry if he do not of his own free grace upon the repentance and prayers of those he is offended with withdraw his anger if he do not receive them again into favour but resolves to proceed in his displeasure against them alas it is in vain for the strongest the wisest the justest of men to goe about to withstand him let those against whom he is angry or any that shall seek to help them oppose themselves against his proceedings either by pleading for them and defending their innocency or by seeking to resist and keep off the strokes of his displeasure the Lord will soon crush both the one and the other when in their greatest pride they exalt themselves against him not ceasing till he hath convinced them of their folly and forced them to stoop to him or at least crushed them by his power Vers 14. How much lesse shall I answer him and chuse out my words to reason with him These words may have reference to those in the foregoing verse that if the proud helpers do stoop under him that is if the Lord doth so easily quash the stoutest that in the proud conceit of their own strength or righteousnesse shall contend with him and all that shall rise up to help them herein how much lesse should be a poor weak and despised wretch be able to answer him or with a studied speech in a rhetoricall manner reason with him hoping to convince him that he hath dealt hardly and unjustly with him or else they may be referred to all that he had before spoken to wit that if neither the mountains the sea the heavens nor any other the strongest of the creatures were able to stand before his almighty power nor to endure the fury of his indignation much lesse should such a poor worm as he be able to rise up against him yea even so far as to plead his cause with him to chuse out words to reason with him Indeed he saith afterward chap. 13.3 that he desired to reason with God but that is meant only of a reasoning by way of declaring his case and condition before God this of a reasoning by way of contestation or quarrelling about the works of Gods Providence and therefore whilst he desired that he might well disclaim this Vers 16. If I had called and â—e had answered me c. The chief difficulty of this passage lies in this word called some understand it of his challenging or calling God to an account to make good what he had done or of calling God to let him plead his righteousnesse before him wherein if God had answered him condescending to give him an account of his waies or yielding to hear what he could say yet he would not believe that he had hearkened to his voice that is either he could not believe that the great God of heaven and earth should vouchsafe to hear the defence of such a poor worm as he was or else rather he would not believe that he had so farre hearkened to his voice as to accept of his defence and to determine on his side and so to acknowledge he had done him wrong as if Iob had said so farre am I from undertaking to justifie my self that if I had required liberty of God to proove mine innocency and God had given way to me herein yet would I not believe that God had thereupon hearkened to my voice and acknowledged mine innocency and that because the contrary is evident in that his hand is still so heavy upon me But then others again understand this word called of prayer and
looks not upon men with partiall eyes when he judgeth them as men doe that are blinded with gifts and corrupt affections whether anger or love and taken with the outward splendour of men and so despise the poor and favour only the great and mighty which agrees with that expression the prophet useth concerning Christ Esa 11.3 He shall not judge after the sight of his eyes c. or that God judgeth not men by their actions only which is the only way of mans judging but by that which he sees in the men he judgeth them by that which they alwaies are and not by that which they sometimes act But the first exposition is farre most agreeable to the drift of Iobs speech Vers 5. Are thy daies as the daies of man c. That is they are not as the daies of man and this may be understood generally to wit that God is not subject to any such infirmities as man is But because of those following words Are thy years as mans daies that thou inquirest after mine iniquity and searchest after my sin it may more particularly be meant either 1. Of the immutability of God that he is not as man changeable and inconstant to day a friend to morrow an enemy and therefore it could not but seem strange to him that after so many clear manifestations of his love to him all should be now turned into such extremity of indignation against him or 2. Of the eternity of God that he is not short-lived as mortall man is that hereupon he should deal with him in so great severity heaping upon him such a multitude of miseries least he should not have time to search out his sins or to punish him for them when he had found them out in reference whereto some observe that only daies are here ascribed to frail man but years to the immortall ever-living God or 3. Of the omniscience of God and that in relation also to his eternity namely that whereas man gains knowledge by degrees in continuance of time God is eternall his life consists not in a succession of daies and years and so he knows all things past present and to come in the indivisible moment of his eternity and therefore there was no need that by long continuing tortures and enquiries he should thus labour to search out his iniquity and sin Vers 7. Thou knowest that I am not wicked c. Having in the foregoing verses reckoned up many particulars which could not be conceived of God as that he should oppresse or despise the work of his own hands c. here now Iob applyes these things to himself and shews how strange Gods dealing with him was in these regards thereby also to imply his desire that God would remove these sore calamities from him and not deal otherwise with him then he dealt with any of his servants besides Accordingly therefore for the words of this verse Thou knowest that I am not wicked and there is none that can deliver out of thine hand Some conceive they are added in reference to the words in the two foregoing verses and that to proove that God needed not to goe on in such a way of searching out his sins as men are wont to doe to wit by long continuing tortures and that 1. Because he knew his heart and therefore could not be ignorant of his integrity Thou knowest that I am not wicked that is of thy self without any search or enquiry thou knowest that my heart is upright and that I am not a wicked man and 2. Because there was no possibility that he should escape out of his hand None can deliver out of thine hand as if he should have said malefactours are wont to be shut up fast in prison to be shackled and bound in fetters and chains lest they should escape the judgement that is to be executed upon them yea and sometimes judges proceed with the greater rigour to bring those they have in their hands to confesse the evil they suspect they have done as fearing lest they should by some higher power be fetched out of their hands before they have gotten that out of them which they desire to know But now Lord there is no cause why thou shouldest thus shackle and coop up me as thou seemest to doe to be sure to make me forth-coming since there is no possibility that any man should escape out of thy hand either by flight or rescue But now again others doe and I think better referre these words to that which Iob had said before vers 3. Is it good unto thee that thou shouldest oppresse and accordingly conceive that they are added to shew that since it was no way likely that God would causelessely oppresse a poor wretch that was not able to withstand him how strange therefore it must needs seem to him that God should so crush him as he had done both because he durst say that God knew that he was not wicked though he could not justifie himself as free from sin as himself had formerly confessed chap. 9.20 yet he durst say that God knew that his heart was upright Thou knowest that I am not wicked and it was indeed a very notable evidence of a clear conscience that the hand of God being so heavy upon him and his friends charging him so expressely with hypocrisie he should notwithstanding thus courageously appeal to Gods knowledge of him that he was not wicked and also because he was by no means able to save himself from Gods unresistable power none can deliver out of thine hand when humane powers oppresse there is one above them that can deliver the oppressed as Solomon saith Eccles 5.8 He that is higher then the highest regardeth and there be higher then they But now none can deliver out of Gods hand and therefore the innocent and righteous would be in an ill condition if he should oppresse them And this is the argument whereby Iob doth here covertly plead with God to remove his hand from him Vers 8. Thine hands have made me and fashioned me round about c. That is in every part all my body over yea every member of my body and every faculty of my soul the meaning is that he was wholly the work of Gods own hands that there was not the least piece of him from head to foot within or without not so much as the nailes upon his fingers and toes which the Lord had not wrought and fashioned with all possible diligence care and skill and in the words there may seem to be an allusion to a carefull and cunning workman that useth when he hath made any choice piece to turn it this way and that to look round about to see if there be any thing that is defective or that may be made more curious and exact then as yet it is Now for the connection of these words with that which went before Some conceive that Iob here prooves what he had said in the foregoing verse to
starved to death for want of food Vers 14. His confidence shall be rooted out of his tabernacle c. That is say some Expositours out of his body his bodily strength whereon he trusted shall be utterly destroyed Or every thing wherein he placed any confidence shall be utterly rooted out of his dwelling place namely his riches children c. and it shall bring him to the king of terrours that is this rooting his confidence out of his tabernacle or his broken confidence the despair he shall fall into upon the rooting out of his confidence shall bring him to the chiefest and greatest of all terrours or to death which is indeed to a naturall man the most terrible of all terribles as a heathen could say and so consequently also to the devil who in regard of the terrours wherewith he at last affrights those wicked men whom at first by his flattering temptations he drew into sin and in regard of those eternall torments wherewith he shall torment them may well be called the king of terrours Vers 15. It shall dwell in his tabernacle because it is none of his c. That is the king of terrours mentioned in the foregoing words Or rather destruction misery and want whereof he had spoken before vers 12. shall dwell in his tabernacle As in reference thereto he had said before vers 13. It shall devour the strength of his skin so in reference thereto again he saith here It shall dwell in his tabernacle because it is none of his that is Destruction shall take possession of his dwelling place because he got it by unjust means and so indeed in right it is none of his As for the following clause brimstone shall be scattered upon his habitation the meaning of it is either 1. That God should utterly burn up his dwelling place to wit either with storms of thunder and lightning from heaven which is of a sulphureous nature as by the savour thereof may be sometimes discerned or with very showers of fire and brimstone or 2. That God should make the place of his habitation barren and desolate salt and brimstone being usually esteemed signes and causes of barrennesse in a land according to that Deut. 29.23 The whole land thereof is brimstone and salt and burning that it is not sown nor beareth nor any grasse groweth therein this may seem the more probable because of the word scattered which is here used brimstone shall be scattered upon his habitation or 3. That God should destroy him and his with some strange and horrible judgement as once he did Sodome and Gomorrha for thus as in allusion to that the Scripture is wont to expresse unusuall and stupendious judgements as Psal 11.6 upon the wicked he shall rain snares fire and brimstone and a horrible tempest and so again Ezek. 38.22 and that Bildad did allude to that destruction of Sodome and Gomorrha we may the rather think because Iob and these his friends dwelt not farre from those parts and lived not long after the time when those cities were destroyed so that the memory of that judgement must needs be fresh amongst them And yet withall it is likely that he did covertly also put Iob in mind how his cattel and servants were consumed with fire from heaven chap. 1.16 Vers 16. His roots shall be dryed up beneath and above shall his branch be cut off This may be inferred as an effect of that which he had said before brimstone shall be scattered upon his habitation to wit if that be understood of the barrennesse of the land wherein he dwelt But I conceive the plain meaning of these words to be this that he shall utterly be destroyed root and branch he and all that belongs to him according to that Mal. 4.1 All that doe wickedly shall be stubble the day comes that shall burn them up saith the Lord of hosts it shall leave them neither root nor branch for the wicked man is here compared to a blasted tree as before chap. 15.30 of which see the Note there Vers 18. He shall be driven from light into darknesse c. Herein may be comprehended that by the miseries that God shall bring upon him he shall be violently turned out of a prosperous condition into an estate of dismall and dolefull distresse and dishonour and sorrow but yet doubtlesse the chief thing intended herein is that he should be at last also driven from the light of this world into the land of darknesse the grave yea into that utter darknesse of hell for therefore to explain these words is that following clause added of being chased out of the world Vers 19. He shall neither have son nor nephew c. That is he shall leave no posterity behind him neither son nor sons son wherein he plainly strikes at Iob that had lost all his children Vers 20. They that come after him shall he astonied at his day as they that went before were affrighted At his day that is the day of his destruction that observable day when God shall at length render to the wicked man according to his works according to that Psal 137.7 Remember O Lord the children of Edom in the day of Ierusalem and Psal 37.13 The Lord shall laugh at him for he seeth that his day is coming The meaning therefore of these words is that the judgement of God upon the wicked man shall be so grievous and fearfull and thereupon so notorious that it should be famous in succeeding times and the very report of it should astonish those that live then though they never saw it even as it did affright those that went before or that lived with him who were eye-witnesses of the vengeance that was inflicted on him Vers 21. Surely such are the dwellings of the wicked and this is the place of him that knoweth not God That is of every ungodly man concerning which see the Note 1 Sam. 2.12 It is as if he had said Certainly as sure as God is just this is and this will be at last the portion of all wicked men and hypocrites that do not truly fear God to this their stately dwellings shall at last be brought and to this all their great wealth and pomp shall come and therefore do not deceive thy self Iob by thy present condition it is evident what thou hast been and if thou wilt not hearken to thy friends to repent and turn unto the Lord thus as all other wicked men doe thou must expect to end thy daies CHAP. XIX Vers 2. HOw long will ye vex my soul and break me in pieces with words Because Bildad began his Reply with that disdainfull expostulation How long will it be ere you make an end of words chap. 18.2 Iob addressing himself here to answer him begins after the same manner and retorts the expostulation upon him and his other two friends Nay saith he How long will ye vex my soul and break me in pieces with words therein giving them to
that is appointed for me that is what according to his just Prerogative he hath determined to doe unto me in this way of afflicting me that he doth and will perform And hereto agreeth the following clause and many such things are with him that is with him with whom I have to doe And the meaning may be either that God had many such like calamities and miseries as those were which he had already suffered which he might farther bring upon him and wherewith it was like he meant yet farther to exercise his graces and to purge-out his corruptions as if he had said I do not perceive that God hath yet done with me it may be there are yet other sorrows appointed for me or that be doth many such things to others as well as to him the cause whereof is hidden from us as if he should have said It is not my case alone many such things he both decrees and executes he usually deales thus with men in an unsearchable way according to his absolute Sovereignty proceeding oftentimes with great severity against men when yet he loves them and means them good Vers 15. Therefore am I troubled at his presence when I consider I am afraid of him In the foregoing chapter when Eliphaz had charged Job with many grosse sins he added vers 10. Therefore snares are round about thee and sudden fear troubleth thee Job therefore say some Expositours as in answer hereto professeth here that his terrours did arise not from any guiltinesse of conscience but meerly from the consideration of the majesty of Gods presence his absolute power in doing what he pleaseth to men and the unsearchablenesse of his judgements But however clear it is that he ascribes his fears to that absolute and unresistable power and Sovereignty whereby God doth to men whatever he pleaseth whereof he had spoken in the two foregoing verses to wit because observing that God proceeded with him after this manner he might well fear how farre God would goe on in laying his hand so sorely upon him And withall herein he might also intimate how farre he was from holding that God could not see and consider what was done here in the world as Eliphaz had seemed to charge him chap. 22.13 and that when he desired that he might plead his cause before God it was in hope that God would not overwhelm him with the terrours of his Majesty as he had before expressed chap. 13.21 Vers 16. For God maketh my heart soft c. That is By these heavy calamities brought upon me he hath made my heart weak and faint it melteth away like wax before the fire which makes me the readier to fear that still more miseries are coming upon me Vers 17. Because I was not cut off before the darknesse neither hath he covered the darknesse from my face That is Because he did not cut me off before these calamities came upon me nor by these calamities which he hath brought upon me nor hath yet afforded me any release from my miseries and hereby he intimates his fears that he was hitherto preserved from utter destruction that he might be reserved to farther miseries which was that which did so exceedingly perplex him for that by darknesse he means his grievous calamities see 1 Sam. 2.9 CHAP. XXIV Vers 1. WHy seeing times are not hidden from the Almighty do they that know him not see his daies 1. By this that times are not hidden from the Almighty is meant that God knoweth all times and all things that are or shall be done in time 2. By they that know him are meant the godly that love and fear God according to that Psal 36.10 O continue thy loving-kindnesse to them that know thee and 3. By this that they see not his daies is meant that they see not the noted and memorable daies wherein God doth his great and famous works either of mercy or judgement or more particularly the daies of his executing vengeance upon wicked men here in this life which indeed are usually by way of eminency called in the Scripture Gods daies as Isa 2.12 The day of the lord of hosts shall be upon every one that is proud and lofty c. and so in many other places The drift of these words is to shew that God doth not alwaies punish wicked men here in this world as Jobs friends had maintained he did For the proving whereof as he mentions many sorts of leud men that live in peace and prosperity and are never punished here in this world so before this enumeration of such prophane ones as goe unpunished he prefixeth the words of this verse by way of introduction the meaning whereof may be thus set forth Seeing times are not hidden from the Almighty that is seeing God knoweth all times and consequently both the times how long men are to live in the world and when is the fittest time and opportunity to punish wicked men so that no wicked man can slip out of the world unknown to God or before the time that God intended to punish him why do they that know him not see his daies that is why do the righteous servants of God that walk with him and observe his dealings and to whom God is most ready to reveal himself as to his bosome friends not see the daies of Gods punishing wicked men here in this life The summe of this introduction is therefore briefly this that if God did constantly determine to punish all profane ungodly men in this world since he knows the times how long they are to continue here and so cannot be disappointed by their unexpected dying he would certainly take the fittest time to doe it and so the godly should observe the time when and the manner how God alwaies punisheth wicked men and so should infallibly know by Gods dealing with those upon whom God laies his hand whether they are wicked men or no. Vers 2. Some remove the land-marks c. Here Job begins to reckon up the foul enormities of those that yet often goe unpunished here in this world and mentions in the first place the removing of land-marks this being in all ages and amongst all nations even by the light of nature esteemed an execrable wickednesse and therefore also forbidden in Moses law Deut. 19.14 under which also all other unjust encroachings upon other mens estates may be comprised according to that Prov. 23.10 Remove not the old land-mark and enter not into the fields of the fatherlesse And to this he adds they violently take away flocks and feed thereof and if we read the last clause as it is in the margin of our Bibles and feed them it is doubtlesse added to shew the impudency of such men that when they have driven away other mens cattel do not kill them or sell them away to conceal their rapine thereby or to supply their necessities but putting them into their own pastures do openly there feed them as if they were their own and
and night by engines made with wheels these waters are drawn up in huge leather vessels made of Oxe hides and there above ground are poured forth and carried away they are dryed up they are gone away from men Vers 5. As for the earth out of it cometh bread and under it is turned up as it were fire As if he should have said And thus man by the wisedome and skill which God hath given him gets bread out of the upper part of the earth and it may be spoken with reference particularly to that land spoken of in the foregoing verse which by his art he hath drained from the waters and then out of the bowels of it he gets other precious things For by as it were fire in the last clause must needs be meant either the materials of fire as coales brimstone c. or metalls that are to be melted and fined in the fire or rather glittering gold and sparkling precious stones which for their splendour when they are digged up seem to have the appearance of fire I know that there are some Expositours that do far otherwise understand this place holding that Job speaks here of the strange and wonderfull works of God to wit that in the same place he hath made the upper part of the earth fat and fruitfull for the yielding of corn and the under part of it nothing but veins of sulphur and such like or that the Lord makes that land sulphureous hot and fiery and therefore barren which yielded before exceeding good corn But the first Exposition is clearly the best Vers 6. The stones of it are the place of Saphires and it hath dust of gold That is out of the stone-quarries therein they get Saphires and out of the mold thereof they gather gold dust of gold or gold ore Vers 7. There is a path which no fowl knoweth and which the vultures eye hath not seen c. Though some conceive the meaning of these words to be this that men search for precious minerals in those desolate places which neither bird nor beast will come near because of the sulphureous smell that is there yet I rather think that they are a poeticall expression of the inaccessiblenesse of those waies which men by digging and mining passe through to find out those minerals and precious stones which they seek after to wit that they are paths which never creature found out before fowls that will be flying into any place yea even those that are most quick-sighted as vultures and others could never discover these secret paths and those savage beasts lions and such like that use to find out the secretest and deepest caves and dens of the earth to hide themselves in did never set foot there for that also is added in the following verse the lions whelps have not troden nor the fierce lion passed by it Vers 9. He putteth forth his hand upon the rock he overturneth the mountains by the roots As before vers 3. so here also in these three following verses some Expositours hold that Job speaks of severall great and wonderfull works of God as first here that God sometimes by terrible earthquakes rendeth rocks in sunder and overturneth mountains secondly vers 10. that he causeth rivers many times to break forth out of flinty rocks and that there is nothing hid from him and thirdly vers 11. that oft times he dryeth up rivers and so discovers what before lay hid there under deep waters But as is before noted it is farre more agreeable to the scope of Job to understand all these passages of those things which are done by the wisedome and skill which God gives to man as first that he putteth forth his hand upon the rock c. that is man in searching for minerals and precious stones cutteth his way oft times through the flint or rock and overturneth mountains by the root to wit either by digging them down to the very bottome and carrying them away or rather by mining under them whereby the foundations indeed of mountains are removed and sometimes at length the mountains themselves do sink down into them secondly vers 10. that he cutteth out rivers among the rocks whereby may be meant either that when rivers have rocks on each side of them there being no other way to drain them man cutteth channels through the very rocks that so the waters may be carried away thereby and so the precious things that lye in the bottome of the old channels may be discovered or else that when men are working in mines underground they cut passages through hard rocks many times to wit either to convey away those flouds and torrents of waters that there break in upon them and hinder their work or else to convey some streams of waters thither from other places to set their water-mils on work whereby they wash the ore wherein the gold other minerals are found c. and so his eye seeth every precious thing that is he discovereth all the precious things that ly hid in the bowels of the earth 3ly vers 11. that he bindeth the flouds from overflowing which may be meant either of mans artificiall stopping any chinks or clefts in the gutters troughs wherein they convey rivers from one place to another that so the waters may not issue forth or of his damming up rivers from turning into their old channels when he means to divert them some other way or from overflowing their grounds in times of great rain or rather of his stopping and binding up the waters from breaking in upon them when they are digging in their mines and thus the hidden treasures that lye in the bowels of the earth or under deep waters are brought forth for the use of men and the thing that is hid bringeth he forth to light Vers 12. But where shall wisedome be found In these words Job hath reference to those words in the beginning of this Chapter Surely there is a vein for the silver c. as if he had said Though the most hidden and secret things in nature may be searched out by that Reason and understanding which God hath given man yet there is a wisedome which is altogether unsearchable by humane Reason And by wisedome here is meant either that supernaturall knowledge of God and the way he hath appointed for the salvation of men which can never be known but by revelation from God or the knowledge of the secret counsels of God in the waies and works of his providence as why he often prospers the wicked and afflicts the righteous which man by no art or skill of his can ever comprehend Vers 13. Man knoweth not the price thereof c. That is It cannot be purchased at any rate as being indeed of invaluable worth nor doth man know where to get it as is more fully expressed in the next words neither is it found in the land of the living that is no man can possibly find it out to wit as
the rain should come to be bottled up in the clouds when and where in what measure and how long it should be afterwards poured down upon the earth and so likewise concerning the lightning and the thunder and all other things whatever Vers 27. Then did he see it c. That is then did he exactly know and understand that unsearchable wisedome of his whereby the world hath been ever since governed and declare it that is if we referre it to the creation of the world then did he in part discover this his wisedome by the admirable works which he made and the order which he appointed to them or if we referre it to his eternall decree then did he determine how it should by his works be declared to men and angels and if we read this clause as it is in the margin of our Bibles and did number it the meaning is that he did particularly order and manifested it severally in every thing that he made he prepared it yea and searched it out that is he decreed all things thereby and established them in a most excellent manner as when things are done upon the most exact search and enquiry I know some Expositours understand these two verses as they do all that went before concerning that knowledge of God and of the way of salvation which is the true wisedome of man and so give this as the meaning of the words that this wisedome was from the beginning known of God and ordered by him to be the wisedome of man and accordingly was by him discovered to man partly by his works and partly by his word which otherwise they could never have known But the first Exposition is by far the best Vers 28. And unto man he said Behold the fear of the Lord that is wisedome c. As if he should have said And thus hath God reserved to himself the wisedome of his governing the world as a secret which man can never attain and the wisedome which he hath appointed him to seek after is to learn to fear him and to keep his Commandements And with this Iob concludes his discourse concerning the unsearchable wisedome of God partly thereby to condemn the rash censures of his friends and partly to shew that he had thus alwaies endeavoured to be wise though they judged otherwise of him and neither had nor would hereafter search into Gods secrets CHAP. XXIX Vers 1. MOreover Iob continued his parable See the Note chap. 27.1 Vers 2. Oh that I were as in moneths past as in the daies when God preserved me To wit from those miseries which are since come upon me And this Job might adde not so much by way of desiring the recovery of his former prosperity as to imply that he was not ashamed of his former prosperity as if he had not behaved himself therein as became a man that feared God but could wish with all his heart that it were now with him in every regard as it was then thereby condemning his friends for passing such uncharitable censures upon him as if by his secret wickednesse in the daies of his prosperity he had provoked God to bring those miseries upon him which of late he had endured But if we take the words so that therein he did indeed wish that he were in the same prosperous condition wherein he had been formerly this he might lawfully desire so it were with submission to Gods will and without any murmuring against that which God had laid upon him and withall his drift in mentioning this might chiefly be to imply how unwarrantably they judged of him by his outward condition since they might as well conclude that he was a righteous man and beloved of God because of his former prosperity as that he was a wicked man and hated of God because of his present afflictions as likewise to intimate that in this regard his present miseries were the greater because he had formerly lived in such a prosperous condition Vers 3. When his candle shined upon mine head c. That is upon me according to that Prov. 30.6 Blessings are upon the head of the just that is upon the just Yet in this phrase there may be also an allusion to the lifting up or setting up of torches or candles on high because thereby they give the better light to men However by the time when the candle of God shined upon his head is meant the time when the Lord favoured him and prospered him apparently and when he did by his providence and the counsell of his spirit guide and direct him in all his waies And to the same purpose is the following clause when by his light I walked through darknesse for thereby is meant either that God prospered him when times of great distresse lay upon others or that through Gods favour he lived free from affliction in this world the vale of tears and land of darknesse and sorrow or that God directed him in the most intricate difficulties that ever he met with See the Notes 2 Sam. 22.29 and Esth 8.16 Vers 4. As I was in the daies of my youth when the secret of God was upon my Tabernacle That is when that speciall and singular love which God did bear me was plainly manifested by the great blessings he daily afforded to me and mine Or when God by his secret providence did protect and by the secret counsell of his spirit did direct both me and my family For all these may be tearmed the secret of God as likewise Psal 25.14 The secret of the Lord is with them that fear him and in other places Vers 6. When I washed my steps with butter c. That is when I enjoyed the choicest of Gods blessings in greatest abundance We have the like expressions Gen. 49.11 and Deut. 33.24 concerning which see the Notes there Yet the last clause and the rock poured me out rivers of oyl may imply not only abundance of oyl as where streams of water come gushing forth out of rocks but also that the barrenest places yielded him plenty for which see the Note Deut. 32.13 Vers 7. When I went out to the gate through the city when I prepared my seat in the street As by the gate is meant the place of judicature see the Note Gen. 22.17 whether Job used to goe in great state and honourably attended so also by the street is meant any place of publick concourse where when the people met together about publick affairs Job as being a chief magistrate had a seat prepared for him against he came thither Vers 8. The aged arose and stood up That is as I passed by or when I came in place where they were the aged arising stood up or rising from their seats they continued standing whilst I was present Vers 9. The Princes refrained talking c. That is they were silent presently when I came in presence or they still gave way to me to speak and would not speak themselves when I was by
the heavens shall have by their influences over all things here on the earth Some indeed understand this last clause thus Canst thou order it so that thy self or other men dwelling here in the earth should have the command of the heavens above and this they judge the more probable because the Lord speaks in the following verses of mans commanding rain and lightening from above But that I conceive is no sufficient warrant for this Exposition Vers 34. Canst thou lift up thy voice to the clouds that abundance of waters may cover thee That is the land where thou dwellest And because showres of rain do usually follow the thunder and so may seem as it were to come when God by that mighty voice of his doth call for them it is not altogether improbable which some conceive to wit that in allusion hereto the Lord might ask whether Job could lift up his voice as he doth when he thunders thereby to call for showres of rain to water the earth Vers 37. Who can number the clouds in wisedome c. That is who is so wise as exactly to find out the number of the numberlesse clouds or who can stay the bottles of heaven that is who can restrain the rain in the clouds from falling down upon the earth Vers 38. When the dust groweth into hardnesse and the clods cleave fast together Some take these words to be a description of the drought that will be in the earth if the bottles of heaven were stayed as was said in the foregoing verse to wit that the earth then grows hard and the clods cleave fast together and become hard like stones But others take them to be a description of the earth when it is already sufficiently watered with rain and so it were well that the bottles of heaven were stayed when the dust groweth into hardnesse c. that is when the light dust is turned into lumps of earth or as some translate the words when the dust is turned into mire and the clods ready before to crumble into dust being moistened with rain do cleave fast together Vers 39. Wilt thou hunt the prey for the lion or fill the appetite of the young lions The drift of these three following verses is to shew first how impossible it were for man to provide food sufficient for all beasts and birds as God doth thereby to set forth the infinite greatnesse of God above man and so to imply how unfit man is therefore to contend with God and withall perhaps to intimate how unlikely it is that God should deal cruelly with his own children that is thus carefull to provide for these brute creatures and secondly how unlikely it is that man should search into Gods secret counsels that cannot comprehend how God doth these things that he sees ordinarily done He instanceth first in Gods providing food for the lion and his whelps not so much because he is the king of beasts as because the lions are of all creatures the most ravenous the providence of God being most observable in this that God should provide so abundantly for them that so they might keep within their desart places who otherwise would range about and break into towns and cities so that there would be no living for man upon the earth Vers 40. When they couch in their dens c. To wit as preparing themselves to leap out on a sudden upon any beast that passeth by Some restrain this to the young lions this being more especially observable that when being young they dare not go farre from their dens even then God by his providence doth bring as it were their prey into their mouths But I think it is better to understand it of all lions lurking in their covert places to watch for their prey Vers 41. Who provideth for the raven his food c. Amongst all fowls he instanceth likewise in the raven because they are most greedy and ravenous and therefore it is the more strange how God provides for them and their young ones When his young ones cry unto God they wander for lack of meat This which is said of their wandring for lack of meat may be understood of the old ravens that wander up and down for meat whilst their young ones do as it were cry unto God but most Expositours understand it of their young ones who being usually driven out of their nests by their dams so soon as ever they are able to fly do then wander up and down for lack of meat and indeed the Providence of God is most observable in that he directs these young things to find out the meat he provides for them Most Expositours mention many other things to set forth the Providence of God in feeding the young ravens as that the dams keep from them for some dayes after they are hatched either because they are white and so they own them not till their black feathers begin to grow out or because they are so greedy to feed themselves and that God in that time doth wonderfully feed their young ones with worms that breed in the dung with flies or a dew that comes down from heaven But because we cannot by experience find these things made good I insist not thereon CHAP. XXXIX Vers 1. KNowest thou the time when the wild goats of the rocks bring forth or canst thou mark when the hinds do calve Though it may be and is known that these creatures goe eight moneths after they conceive with young before they bring forth yet is it not strange that Job should be questioned concerning this first Because not knowing the just time when they conceive they cannot so keep their account as to know the time at least the just exact time when they will bring forth that so they might afford them any help or ease therein which though it may be truly affirmed concerning any creatures yet it must needs be more evident in these in regard they live in rocky inaccessible places where no man lives to observe the time of their bringing forth which the last clause doth more clearly expresse or canst thou mark when the hinds do calve and secondly Because hereby is implyed that if man cannot know the time when they bring forth much lesse can it be thought that man hath appointed the season when and the manner how they should bring forth but that as God alone hath given them the instinct of nature whereby they chuse to live in such rocky places so it is he also alone that hath ordered the time of their bringing forth and hath taught them how to help themselves therein Now the reason why the Lord instanceth for this in the wild-goats and hinds is because as writers constantly affirm of all creatures these do bring forth their young with greatest difficulty whence it is mentioned as a mighty work of God that by the noise of the thunder he hastens their bringing forth Psal 29.9 The voice of the Lord maketh the hinds to
prophanenesse that had overspread the face of the Church the Israel of God in Sauls time and so in the first place he mentions the secret Atheism that was in their hearts as the root of all their wickednesse The fool that is the wicked man see 2 Sam. 13.13 hath said in his heart There is no God that is he doth what he can to perswade himself that there is no God and to extinguish the light of knowledge and conscience that is in him concerning God and that secret contempt of God that is in his heart is in effect a plain deniall of God and a clear sign that he doth not indeed believe there is a God which appears by the impiety of such mens lives they are corrupt they have done abominable works c. Vers 2. The Lord looked down from heaven upon the children of men to see if there were any that did understand and seek God That is any that did truly know God and seek after him in the right manner to wit to know and serve him to approve themselves to him and make him and his glory the end of all their actions Some conceive that this is expresly spoken of the old world as if David had said And thus it was in the daies of Noah The Lord looked down from heaven upon the children of men c. as it is said Gen. 6.12 God looked upon the earth and behold it was corrupt for all flesh had corrupted his way But I rather conceive that David speaks still of the prophanenesse of his own time though haply in the expression he useth he may allude to that which is there said and that it is all one in effect as if he had said The all-knowing God sees it is thus The Lord looked down from heaven upon the children of men that is those that are in their unregenerate estate to see if there were any that did understand and seek God and he saw there was not any For that this last is implyed is evident because the Apostle cites the words thus Rom. 3.11 There is none that understandeth there is none that seeketh after God Vers 3. They are all gone aside c. or gone back as it is expressed Psal 53.3 which is the same in a manner with this to wit from God or from the waies of holinesse and righteousnesse wherein God hath prescribed them to walk they are all together become filthy as being corrupt and doing abominable things and consequently good for nothing whence it is that the Apostle renders this clause thus Rom. 3.12 they are together become unprofitable And because this David or the Lord rather having looked down from heaven pronounceth concerning the wicked in those daies of Saul that were not regenerated by the spirit of God therefore the Apostle applyeth it to shew that thus all mankind are corrupted before they be regenerated Rom. 3.12 See the Note Psal 5.9 Vers 4. Have all the workers of iniquity no knowledge who eat up my people as they eat bread That is who dayly devour the poor who are my speciall care yea the poor of my peculiar people the Israelites and that without any fear yea with delight making no more conscience of it then a man would of eating a piece of bread and so feed and fat themselves thereby as if they were appointed to be meat for them See the Note also Job 19.22 As for the Interrogation in the beginning of the verse Have all the workers of iniquity no knowledge who eat up my people c. some conceive it hath the force of a commination as if the Lord had said Do they not know that there is a just God that must needs one day punish them for this their horrible wickednesse and profanenesse Well they shall know it Again some think it hath the force of an affirmation Have they no knowledge yea doubtlesse so it is they are become very brutes they have no knowledge else they would not doe as they doe Again some conceive on the contrary that it hath the force of a vehement negation Can they be ignorant that they sin in these things and that there is a God that will be avenged on them for it Doubtlesse they are not nor cannot be ignorant of it and that is manifest by the terrours that ever and anon they feel in their consciences which is added in the next verse But others which I judge the rightest do understand it as spoken by way of admiring and bewailing that they should be so stupid and brutish Vers 5. There were they in great fear c. Psal 53.5 these words where no fear was are added All the difficulty here is to know what is intended by this word There Some conceive of it thus There that is before God and his judgement were they in great fear which is opposed say they to the judgement of the world and they alledge that as a parallel place Eccles 3.17 God shall judge the righteous and the wicked for there is a time there that is before God there is a time of judging men for every purpose and for every work But there are three other Expositions of this word which seem to me more probable to wit First that this word there hath relation to Gods punishing these Atheisticall wretches the former Question Have all the workers of iniquity no knowledge c. implying that God would make them know that there was a God that would punish such profanenesse and impiety hereupon he adds There that is when God begins to punish them were they in great fear c. so also this expression may imply the certainty of their punishment whilst he points at it as it were with his finger Secondly that by there were they in great fear is meant that they were terrified in their hearts and consciences The foregoing Interrogation Have all the workers of iniquity no knowledge might imply that they could not but know in their consciences that there was a God that would judge them and so with relation thereto it follows There that is in their hearts and consciences were they in great fear And thirdly which seems the clearest that this hath relation to that which is said before concerning their devouring Gods people and not minding to call upon the Lord namely that there that is as they were running on securely and in the midst of this their profanenesse horrid terrours from God should seize upon them and so this expression may imply how suddenly this should come upon them as in Psal 36.12 there are the workers of iniquity fallen and that these inward terrours did evince that they could not be ignorant that there was a God that would call men to account for their sins For God is in the generation of the righteous namely to protect them and take their part against those that injure them and this may be added to imply either that by the discovery of this the wicked are terrified or that therefore for the
efficacy of the Gospel even these shall be wonne Psal 45.12 the rich among the people shall entreat thy favour And by those that go down to the dust are meant the poorer and baser sort of people to wit such as lye in the dust that live in a poor and low condition the expression used may have reference to the custome of those that being in distresse used in those times to sit or throw themselves down upon the ground to cast dust upon their heads yea to rowl themselves in the dust see the Note Job 16.15 or such poor lean starved souls as are in a manner half dead even ready to drop into the grave see the former Note vers 15. and that Job 30.19 I know some by those that goe down into the dust understand all mortall men and those that are actually dead and so take the meaning to be that even those that are laid in their graves shall one day be raised up from thence and shall then acknowledge and worship Christ As for the last words and none can keep alive his own soul either they are added as a farther description of the persons mentioned in the foregoing clause they that goe down to the dust namely that they are such as poor souls are not able to sustain themselves men in a manner dead without hope of recovery or else as an intimation of the reason why they of whom he had spoken should eat and worship Christ namely because none of them could nourish themselves or chear and revive themselves or save themselves from wrath and therefore they must be nourished and revived and saved by faith in Christ and so him thereupon they shall worship and adore Vers 30. A seed shall serve him c. That is say some Expositours Christ shall have a seed that shall serve him according to that Isa 53.10 when thou shalt make his soul an offering for sin he shall see his seed But rather it is meant of the seed of those mentioned in the foregoing verse that being converted to the true faith should submit to Christs sceptre to wit that their seed should also serve him or else it must be understood in generall that in all ages there should be a seed that should serve him And though some would referre this to the Jews that even of them there should be a remnant as the Apostle speaks Rom. 11.5 that should believe in Christ yet I rather referre it to the seed of the Gentiles converted of whom he had spoken in the foregoing verses or of all in generall it shall be accounted to the Lord for a generation that is they shall be reckoned and accounted a race or generation of Gods children according to that Psal 73.15 If I say I will speak thus behold I should offend against the generation of thy children Vers 31. They shall come and shall declare his righteousnesse unto a people that shall be born that he hath done this This may be understood either of those that were first converted or of their seed mentioned in the foregoing verse to wit that they shall successively to their posterity declare his righteousnesse that is the righteousnesse of God in Christ made ours by faith yea that he of God is made unto us wisedome and righteousnesse and sanctification and redemption 1 Cor. 1.30 even that he hath done this that is all things that belong to our salvation or the righteousnesse and faithfulnesse of God in making good his promises to wit principally in the work of our Redemption by Christ and so likewise in the conferring of any other blessing promised and because Davids deliverances were a notable proof of Gods faithfulnesse herein thereto those last words may have reference that he hath done this PSALM XXIII Vers 1. THe Lord is my shepheard c. This is a Pastorall Song wherein David that had been well acquainted with the imployment of a shepheard in his younger years compares the tender care of God in Christ over him to the care of a shepheard over his own flock And indeed men may well be compared to sheep in regard they are so prone to wander and through sillinesse to run without fear into any danger and altogether unable to help or defend themselves unlesse God should doe it for them in the confidence whereof he adds those words I shall not want that is he will give what shall fully content me neither will he withold any thing that he knows to be good either for my body or soul Vers 2. He maketh me to lye down in green pastures he leadeth me beside the still waters These words imply a plenteous supply of meat and drink yea of all things necessary both for body and soul for lying down in green pastures doth not only imply rest and refreshing thereby according to those expressions Ezek. 34.15 I will feed my flock and I will cause them to lye down and Cant. 1.7 Tell me O thou whom my soul loveth where thou makest thy flocks to rest at noon but also plenty of feeding wherewith when the sheep have filled their bellies they use to lye down and this to Christs sheep is principally the doctrine of life and salvation in the Gospel And in the second clause by still waters are meant calm waters perhaps those in watering-troughs or in gutters and furrows digged for the letting in of water to their grounds at least they are opposed to swift and violent streams which may be dangerous and harmfull to sheep wherein also is implyed that God provided not only for the thirst of his body but also for the refreshing of his soul with his word and spirit the waters of life For though some think that he only intends the plenteousnesse of his pasture by saying in the second clause he leadeth me beside the still waters to wit because watered grounds yield the best pastures yet because in those hote countries they used to water their sheep Gen. 30.38 I question not but that in those words he hath reference also to the shepheards providing for his sheep therein and that by leading him he alludes to the shepheards driving his sheep softly and gently and would imply thereby the tender respect that the Lord had to his many infirmites Vers 3. He restoreth my soul c. That is He comforts and revives my fainting soul see the Note Psal 19.7 or he brings me back into the right way and fetcheth me home to himself when I have strayed aside so that he alludes to the shepheards care either in cherishing his sheep when they are sick or feeble or faint or in fetching them in when they are gone astray he leadeth me in the paths of righteousnesse for his names sake that is not for any righteousnesse of mine or any thing else in me but merely for the glory of his own name see the Note 1 Sam. 12.22 And herein he alludes too to the shepheards care in leading his sheep gently in fair and plain wayes not
therefore being grieved that they should proceed so far and so long without being called to an account desired that justice might be executed on them 2. that David penned this Psalm for the use of others and not only for himself and 3. that these expressions were in David rather prophesies then imprecations he did rather by the instinct of Gods Spirit foretell that it should be so then pray that it might be so Vers 5. Because they regard not the works of the Lord nor the operation of his hands c. This may be meant generally of all the works of Gods providence wherein the hand of God was apparently seen the good he did for the righteous and his judgements on the wicked for so the very same words are used by the prophet Isa 5.12 but withall it may be more particularly meant of Gods chusing and anointing David to be king the many victories he obtained whereby much good had been done for Gods people and the Lords delivering him from so many desperate dangers which were clear proofs of Gods tender care over him and the precious account he made of him and that he had determined he should be king which his enemies not regarding did as it were obstinately fight against God for which cause saith David he â—hall destroy them and not build them up that is he shall destroy them without all hope of recovery for this phrase of building up men see the Note Job 22.23 Vers 8. The Lord is their strength c. Having spoken in the foregoing verse how he had been helped he adds The Lord is their strength that is the strength of my souldiers and so though they were but few in comparison of mine enemies by their help I have been preserved or it may be meant of Gods people as being spoken in reference to the following verse The Lord is their strength that is the strength of his people see the Note Exod. 15.1 and he is the saving strength of his anointed that is of me his anointed and so he tearms himself because that was the ground both of his enemies rage against him and of his confidence in God Vers 9. Save thy people and blesse thine inheritance c. See the Note Psal 25.22 Feed them also or rule them to wit as a shepheard doth his flock see the Notes Psal 23.1 2 c. and lift them up for ever that is exalt them and make them every way great and glorious even above other nations or set them in a safe condition above the reach of their enemies and that successively in all generations Some understand it also of Gods carrying them on and raising them still up to farther degrees of grace till they were brought at last to live for ever with God in heaven PSALM XXIX Vers 1. GIve unto the Lord O ye mighty give unto the Lord glory and strength That is Confesse how glorious and strong the Lord is that both by word and deed to the praise of his name and strength is here the rather mentioned because those works of God of which he speaks afterward do singularly manifest his mighty power and strength or acknowledge that all the glory and strength you have yea all glory and strength whatsoever is of God His intention in these words is that the great ones of the world that in their pride are wont above others to exalt themselves against God should humble themselves under the hand of God who is of such infinite power and hath all things subject to him as he sheweth in the following verses see also the Note Psal 8.2 Vers 2. Give unto the Lord the glory due unto his name c. That is due to him or such glory as is due to a God of such Majesty the acknowledgement of his infinite excellencies or the worship which he hath prescribed in his Word worship the Lord in the beauty of holinesse that is in his beautifull holy place in his glorious Sanctuary as it is in the margin See the Notes Psal 27.4 and 1 Chro. 16.29 Vers 3. The voice of the Lord is upon the waters c. The thunder is called the voice of the Lord because it comes out of heaven and is an effect of Gods mighty power and some think that it is said to be upon the waters that is upon the sea because it maketh a noise and runneth as it were upon the sea a long time together But I rather understand these words thus The voice of the Lord is upon the waters that is in the watry clouds for so also Psal 18.11 the clouds are called dark waters And because in such storms of thunder there useth to be abundance of rain therefore in the last clause it is said the Lord is upon many waters Having in the beginning of the Psalm called upon the mighty men of the world not to exalt themselves against God but to humble themselves before him here he puts them in mind of this mighty work of God because nothing doth more terrify the most atheisticall men convincing them that there is a God that is higher then the highest then the thunder doth And some conceive that it was some extraordinary tempest perhaps some tempest that helped to the foyling of Davids enemies that was the occasion of composing this Psalm Vers 4. The voice of the Lord is powerfull c. That is of mighty force the voice of the Lord is full of majesty to wit both in regard of the dreadfull noise it makes and of the bright flashes of lightening that goe along with it Yet some conceive that it is said to be powerfull and full of majesty because Gods mighty power and glorious majesty is thereby so clearly discovered Vers 5. The voice of the Lord breaketh the cedars c. To wit by the thunderbolts which are cast down upon the earth in the thunder claps or by the tempestuous winds which do many times accompany the thunder However herein and that which follows is covertly implyed how strange it would be if men that have reason and understanding should not be deeply affected with this terrible voice which works so mightily upon the very unreasonable and senslesse creatures Vers 6. He maketh them also to skip like a calf c. Either it is in regard of the bowing and tumbling of the cedars this way and that by the force of the winds in such tempests that they are said here to skip like a calf or else in regard of the violent rending and hurling of these trees up by the roots or else in regard of the leaping and flying of the splinters and broken pieces of the trees severall waies when they are thunder-strucken and violently torn in pieces thereby As for the following words Lebanon and Sirion of which see the Note Deut. 3.9 like a young unicorn either they are meant of the trees that grow on those mountains and indeed that seems to me the most probable or if they be meant of the mountains
themselves they must be taken as an hyperbolicall expression of the violence of such tempests that it is such that they make the very foundations of mountains to tremble like that Psal 114.4 The mountains skipped like rams and the little hills like lambs Some I know understand it of earthquakes but why they should be mentioned in this description of thunder-storms I cannot conceive Vers 7. The voice of the Lord divideth the flames of fire The thunder is said to divide the flames of fire either because by breaking the clouds it causeth the lightening to break forth in severall flashes one after another or because the lightening doth disperse it self severall waies throughout the aire or because the claps of thunder do still come between the flashes of lightening and then too the doing of this in the midst of powring showres where the fire and water is in a manner mingled together makes it the more wonderfull Vers 8. The voice of the Lord shaketh the wildernesse c. That is It maketh the trees in the deserts to shake yea the very earth there to tremble see the former Note vers 6. Or it may be very probably referred to the wild beasts in those wast wildernesses to wit that it maketh them to quake and tremble which may seem the more probable because of that which immediately follows in the next verse that it maketh the hindes to calve and so hereby may be intimated for the greater advancement of Gods glory that his terrours strike even those desart places whether the power and dread of man doth not reach Yet some would have this referred to the trembling of men as they travell through those desarts who indeed in such vast wildernesses that are dreadfull in themselves are apt to be the more terrified with such horrid tempests Vers 9. The voice of the Lord maketh the hindes to calve c. That is the thunder helps forward their calving see the Note Job 39.1 or rather it causeth them through fear to cast their calves and discovereth the forrests that is it pierceth the thickest forrests and by the light of the flashes of lightening that strike through the trees it makes those places to be seen therein which were before hidden in darknesse or by beating off the leaves of the trees and by casting down the trees in severall places it layes the ground bare and exposeth both it and the wild beasts therein to open view which before could not be seen As for the last clause and in his temple doth everyone speak of his glory it may be render'd as it is in our Bibles and in his temple every whit of it uttereth his glory and then the meaning must be that in the assemblies of Gods people in his Sanctuary every whit of that which is before spoken of is alledged for the setting forth of Gods glory But if we read it as most Interpreters do indeed render it and in his Temple doth every one speak of his glory then either these words are added to shew that when God sent such storms of thunder the people of God were wont to meet together in the Tabernacle there to praise God by the acknowledgement of his mighty power and to pray to God that herein he would be mercifull unto them And indeed the rather might they be said therein to praise God because this voice of God though only terrible to others might well yield to them matter of comfort as discovering what a mighty God they had to protect them and confound their enemies Or else they are added to shew that though God do thus manifest himself by these works of his to the whole world yet none do truly advance his glory but only his people the world is often little moved with these glorious discoveries of Gods power or if they be they are rather driven from God then drawn to God thereby but now to his people God hath revealed himself by his word in a far more eminent manner then he hath unto the world and so when they are affected with these dreadfull works of Gods providence yet they can then draw nigh to God as to a father and can speak much more abundantly of the glory of God And so also the drift of these words may be both to bewail as it were that the world will not praise God as the Church doth and likewise to stir them up to joyn with the Church herein since it is indeed the work of salvation that must encourage us to draw nigh unto God and open our mouths in a right manner to praise his name Vers 10. The Lord sitteth upon the floud c. That is God hath the command of those inundations of water that are caused by these mighty tempests though they may seem to threaten ruine to all where they come yet God rules and orders them by his providence both for the punishment of the wicked and the preservation and good of the righteous yea the Lord sitteth king for ever that is He is and shall for ever be the Lord and governour of the whole world The most Expositours I know refer this to Noahs floud thus that as the Lord did by his sovereign all-ruling power bring the floud upon the old world for the punishment of their sins so he still as King rules all things and alwaies shall doe But the first Exposition is best Vers 11. The Lord will give strength unto his people the Lord will blesse his people with peace This also may be referred to those thunder-storms of which he hath spoken to wit that God will preserve and hearten his people against the danger and terrour thereof or it may be understood more generally of the Lords strengthening his people every way and of his affording them all kind of peace and prosperity and yet it may be added too as in relation to that which went before to wit as being inferred thus that his people may take comfort in those works of his providence which are so terrible to others the mighty power of God discovered therein being to them a ground of full assurance that he was able to strengthen them and confer upon them all prosperity and peace PSALM XXX The Title A Psalm and Song c. That is A Psalm provided to be sung But seeing all the Psalms were composed for that use why this is expressed in some Psalms and not in others I find no sufficient reason given by Expositours At the dedication of the house of David Some understand this of the dedication of his house when the Ark of the Lord was brought into it Again others think that because Absalom had defiled Davids house with his incest and other wickednesse therefore when David returned again to Jerusalem in peace the conspiracy of Absalom being brought to nought before he would dwell in his house again as he removed his concubines and put them in ward 2 Sam 20.3 so he also caused his house to be dedicated anew and so upon that
compassing him as with a shield Psal 5.12 Vers 11. Be glad in the Lord c. Hereby he implyes what exceeding joy follows upon faith when men are thereby reconciled unto God and are assured of the pardon of their sins for of that he speaks in this whole Psalm PSALM XXXIII Vers 1. REjoyce in the Lord O ye righteous c. Thus as the foregoing Psalm ended so this begins for praise is comely for the upright to wit in regard they above others have such speciall and abundant cause to praise God so that no imployment is fitter for them as likewise because they alone do truly know God and heartily desire to glorifie his name and so from them it is acceptable with God whereas when wicked men that have no tast of Gods goodnesse do undertake to praise God they do but profane Gods holy name and therefore God abhors their praises see Psal 50.16 Vers 2. Praise the Lord with harp This Instrument is first mentioned wherein David did much delight and in the playing whereon he was eminently skilfull 1 Sam. 16.18 It is called Psal 81.2 the pleasant harp Vers 3. Sing unto him a new song This is required either to imply that to him that attentively considers the works of God there will still be occasion of composing new songs of praise or rather to imply with what fervency and chearfulnesse of spirit he desired they should praise God because upon occasions of unusuall joy they were wont to compose new songs and to fit them with some rare and exquisite tune and so they were sung and heard with the more earnestnesse and delight Yet some say that by a new song is meant a song that should never grow stale and out of date in the Church where the people of God do continually enjoy manifold blessings conferred upon them in Christ Vers 4. For the word of the Lord is right c. That is All his commands concerning the government of the world are just and equall every way right and unreprovable and all his works are done in truth that is sincerely without any guile and faithfully according to what he hath promised or spoken to his people Some indeed understand the first clause of the written word to wit that that word of the Lord is right that is that what he hath promised yea all that he hath spoken therein is faithfull and true sincere and without deceit yea every way blamelesse of which see also the Note Psal 19.8 But the first Exposition is the best as agreeing with that which follows vers 6 and 9. Vers 5. He loveth righteousnesse and judgement That is he loveth to do justice and judgement Vers 6. By the word of the Lord were the heavens made c. See the Notes Gen. 1.1 2 3 c. and all the host of them by the breath of his mouth that is by his command see the Note also Gen. 2.1 Yet some conceive that the three persons of the holy Trinity are here severally mentioned Vers 7. He gathereth the waters of the sea together as an heap c. This is meant of that gathering of the waters of the sea together in the first creation see the Note Gen. 1.9 and Job 38.8 9 10 yet because they are still kept in the hollow places of the earth by the same almighty power by which they were at first disposed of there it is expressed in the present tense He gathereth the waters c. he layeth up the depth in store-houses Vers 10. He maketh the devices of the people of none effect Though whole nations do combine together and set themselves to bring any thing to passe God can easily crosse them Vers 14. From the place of his habitation he looketh upon all the inhabitants of the earth So he calleth the sons of men as by way of contempt to imply the basenesse even of the greatest of them in comparison of the Lord whose throne is in heaven Vers 15. He fashioneth their hearts alike c. That is all mens hearts none excepted one as well as another And this is ascribed to God 1. because he it is that createth the souls and spirits of men in their first conception with all the severall faculties thereof see the Note Numb 16.22 and 2. because he ordereth and disposeth of their hearts and all the motions thereof as it is said of the kings heart Prov. 21.1 he turneth it whithersoever he will And this is here expressed thus to imply that therefore God must needs exactly know all men they being his workmanship yea even the thoughts and intentions of their hearts and much more their works which is expressed in the next clause he considereth all their works Vers 18. Behold the eye of the Lord is upon them that fear him c. See the Note Psal 11.7 Vers 20. Our soul waiteth for the Lord c. This he speaks in the name of the whole Church to wit that they would with all their souls wait upon God for help in all their troubles PSALM XXXIV The Title A Psalm of David when he changed his behaviour before Abimelech c. To wit feigning himself mad which circumstance seems here to be expressed because this tended much to the magnifying of Gods grace that notwithstanding his infirmity therein yet God was pleased to deliver him see the Notes 1 Sam. 21.10 11 13. This is also one of the Alphabeticall Psalms his exceeding joy causing him to compose this Psalm with the more exquisite art but for this see the Note Psal 25.1 Vers 1. I will blesse the Lord at all times c. That is as long as I live both in prosperity and adversity I will never forget this wonderfull deliverance And thus he ascribes his escape not to that which he did but to the providence of God which is more clearly expressed afterwards vers 4. Vers 2. My soul shall make her boast in the Lord c. That is from my very soul I will boast of the Lords favour and goodnesse to me the humble shall hear thereof and be glad that is they shall hear of my praising the Lord and out of love to God shall rejoyce that his name is so exalted or rather they shall hear of my deliverance and so shall be glad both on my behalf that God hath so preserved me and reserved me still to sit on the throne of Israel and on their own behalf as encouraged by mine example chearfully to expect the like deliverance from God For who are meant by the humble here see in the Note Job 22.29 Vers 3. O magnify the Lord with me c. This may be spoken to all the faithfull in generall or in particular to the humble mentioned in the foregoing verse Vers 4. He heard me and delivered me from all my fears And indeed when he was discovered and brought to Achish he could not but be surprized with divers fears as lest Achish should slay him and perhaps with great tortures to satisfie
cast into deep pits it will alwaies make a great noise and where he stuck fast in miry clay without a seeming possibility of getting out And some refer this to the greatnesse of Christs terrours and sufferings and his deliverance from them both And set my feet upon a rock and established my goings that is hath brought me into a sure and safe condition where I might walk in my place without incumbrance or danger Vers 3. And he hath put a new song into my mouth c. To wit both by affording me this new mercy which occasioned the composing of this new song of praise and by suggesting this Psalm by the inspiration of his holy spirit for the use of his people even praise unto our God see also the Note Psal 33.3 Many shall see it and fear and shall trust in the Lord that is Many shall take notice of the exceeding danger whereinto I was brought by the afflicting hand of God and how wonderfully he did upon my prayers deliver me to wit either as being eye-witnesses of it or by reading or hearing these things in my song for seeing is sometimes put for hearing as Exod. 20.18 and all the people saw the thunderings and hereby they shall be brought both to reverence thee with a filiall fear and likewise to trust in thee in all their dangers Yet some apply this also to Christ to wit that many seeing what Christ suffered for sin should learn to fear sin and seeing how God delivered him should encourage themselves by his example to trust in God and especially that believing his suffering for them they should assure themselves of salvation thereby Vers 4. Blessed is that man that maketh the Lord his trust and respecteth not the proud nor such as turn aside to lies That is that respects not men proud of their wisedome power or greatnesse so as to trust in them or to fear them more then God or rather that when he sees wicked men that cared not by what evil waies they advanced themselves proudly exalting themselves in their flourishing estate and prosperity and putting their confidence therein yet doth not so far like or affect or make account of or mind and admire such men as to approve of their way and follow their example For by such as turn aside to lies is meant such as forsaking God as it were do put their confidence in lies that is in outward things or in their own wisedome or power or any sinfull courses or vain imagination or whatever else which may seem to promise fair but will deceive those that rely on them see the Note Psal 4.2 But they that take these also to be the words of Christ by the proud and such as turn aside to lies understand Pharisaicall Justiciaries and false teachers Vers 5. Many O Lord my God are thy wonderfull works which thou hast done c. This proves what he said in the foregoing verse concerning the blessednesse of the man that trusteth in the Lord or it may be alledged as an argument to stir up himself and others to trust in God to wit because the many wonderfull works which God hath done throughout the world do manifestly declare his almighty power and goodnesse and providence even as did that deliverance which God had now afforded him in his particular so that men may well be stirred up thereby to trust in God and may count them happy that doe so but especially those which he hath done for his people which is expressed in the following clause and thy thoughts which are to us-ward wherein the word thoughts implyes Gods sollicitous care for them they cannot be reckoned up in order unto thee as if he had said though men might think they had made a full recitall of them with thee it would be found far short of what is in thy works Vers 6. Sacrifice and offering thou didst not desire c. They that hold this whole Psalm is only to be understood of Christ say that having spoken of the many wonderfull works which God had done for his people here he mentions one particular as the most wonderfull of them all to wit his sending him to expiate the sins of his elect people Sacrifice and offering thou didst not desire to wit as things that were in themselves of any avail to satisfy thy justice for the sins of thy people but only as they were types and shadows of that sacrifice which I was to offer for this end for saith the Apostle Heb. 10.4 it is not possible that the bloud of buls and of goats should take away sins And hence it is that in that place also the Apostle from these words proves that the ceremoniall sacrifices were then abolished and that God desired them not any longer to wit because having required them only as figures of a better sacrifice when that was once offered the other were to cease He taketh away the first saith he that he may establish the second But now if we understand these words as spoken by David concerning himself yet chiefly with reference to Christ and as spoken also in the person of Christ who was to be of the seed of David of whom David was a type then accordingly these words may be here inserted either 1. by way of tendring himself ready to obey the will of God in all things who had done so much for him Sacrifice and offering thou didst not desire as if he had said for all these great things that thou hast done for thy people thou didst not desire sacrifices offerings to wit chiefly or of themselves as being things wherein as considered in themselves thou couldst take no delight but only as they were means appointed to stir us up to faith repentance new obedience indeed so the like expressions are often used as Ps 51.16 thou desirest not sacrifice thou delightest not in burnt-offering Jer. 7.22 23. I spake not unto your fathers nor commanded them in the day that I brought them out of the land of Egypt concerning burnt-offerings or sacrifices but this thing commanded I them saying Obey my voice c. see also Hos 6.6 and Esa 1.11 no the sacrifice that thou desirest is that of new obedience without which all externall sacrifices are with thee of no esteem which is intended in those following words mine ears hast thou opened or as it is in the Hebrew boared or digged for hereby he means either that he had given up himself and that God had accepted him to be his servant for ever alluding to that law of boaring the ear of him that was to be a servant for ever Exod. 21.5 6. or that God had made him most ready to hear and obey the commandments of God whereas men are naturally like deaf men for the hearing and obeying of the will of God God had given him a hearing obedient ear according to that Esa 50.5 The Lord God hath opened mine ear and I was not rebellious or
themselves safe under Gods protection under the expression of refusing the waters of Shiloah that goe softly and rejoycing in Rezin and Remaliahs sonne But though there may be in these words an allusion to these brooks that watered Ierusalem yet I doubt not but the river here directly intended the streames whereof shall make glad the city of God is the presence of God amongst them who is the fountain of all good and by whose beneficence just matter of gladness and ioy was continually derived to them and so in the following verse that which is here figuratively expressed is clearly explained There is a river the streames whereof shall make glad the city of God c. God is in the midst of her she shall not be moved c. for which see the Notes Psal 16.8 and 21.7 Yea and because the ministry of the word and the operations of Gods spirit are the chief evidences of Gods gracious presence amongst his people it may be figuratively applyed to either of these that they are the river the streames whereof make glad the city of God see Joh. 7.38 Vers 6. The heathens raged the kingdomes were moved c. Though some understand this last clause of the shaking of those kingdomes by the avenging hand of God that raged against his people yet I rather take it that both these clauses intend one and the same thing to wit that many nations of the heathens did in a rage rise up in a tumultuous manner against Gods people And then by way of opposition it follows he uttered his voice that is the Lord thundered from heaven or the Lord promised deliverance to his people or he gave some manifest tokens of his indignation against them and miraculously helped his people without any humane meanes for to this purpose the like expressions are used 2 Sam. 22.8 c. or his will and command was that it should so be and then the earth melted that is the inhabitants of the earth or the enemies that had as it were overspred the face of the earth fainted and perished and were gone in an instant Now though this may be generally understood as that which hath and doth befall the Church in all ages yet more probable it is that the prophet here speaks of some particular deliverance which was the occasion of penning this Psalm Vers 7. The Lord of hoasts is with us c. See the Note Gen. 2.1 the God of Iacob is our refuge see the Note Psal 20.1 Vers 8. Come behold the works of the Lord what desolations he hath made in the earth To wit by the mighty havock he hath made amongst the enemies that from severall countries were gathered together against his people Now this also may be understood either of the great works that God hath done for his Church in all ages or of that particular upon which this Psalm was composed Vers 9. He maketh wars to cease unto the end of the earth he breaketh the bow c. As if he should have said By this which God hath done you may see that he can and doth when he is pleased put a full end to all the wars throughout the world The expression is much like that Esa 2.4 they shall beat their swords into plow-shares and their speares into pruning-hooks nation shall not lift up sword against nation neither shall they learn war any more Vers 10. Be still c. This is here inserted to shew that by those judgements fore-mentioned which God had executed he did in effect say to men as is here expressed Be still and know that I am God I will be exalted among the heathen to wit either by their submission to me or by their confusion And it may be spoken either to his own people that they should quietly wait upon God without fear or murmuring or troubling themselves to seek help elsewhere or rather to his enemies who worshipped false Gods that they should give over their rage against Gods people or that without any tumultuous disturbance of affections they should seriously consider what God had done and thereby know that the God of Israel was the only true God against whom there was no contending see the Note Psal 4.4 PSALM XLVII Vers 1. O Clap your hands all ye people c. That is all ye tribes of Israel for so this expression is sometimes used see Psal 66.8 and Zach. 11.10 or all ye nations of the world For because of those words vers 5. God is gone up with a shout the Lord with the sound of a trumpet it is probably conceived that the solemn removing of the Ark either by David or Solomon which was done with much joy with shouting and with the sound of a trumpet 2 Sam. 6.14 15. 1 Kings 8.3 c. was the occasion of composing this Psalm and because that was a shadow and type of the ascension of Christ into heaven it must be principally understood of the joy of all nations therein Vers 2. For the Lord most high is terrible c. To wit to all that are his and his peoples enemies And this also is meant of Christ whom God hath made King over all the earth as is expressed in the following words he is a great King over all the earth see the Note Psal 2.8 Vers 3. He shall subdue the people under us and the nations under our feet This may be meant of the nations round about that were subdued by the people of God in the daies of David But especially it must be understood of the calling of the Gentiles of whom the Israelites might say that they were subdued unto them and brought under their feet either with reference to Christ who was of the stock of Israel and is the head of the Church or because they were brought in by the Gospel preached by the primitive Church of the Jews the Apostles and others and so being joyned to them were brought under the government of Christ amongst them the branches of the wild olive-tree being graffed in amongst them Rom. 11.17 for which see Isa 2.2 3 4. And that this must be understood of this spirituall subduing of the Gentiles is evident because the Psalmist speaks of such a subduing as was to be matter of such exceeding great joy to the people that were subdued as is expressed before vers 1. O clap your hands all ye people c. Vers 4. He shall chuse our inheritance for us c That is Having taken us for his adopted sons and daughters he will set apart for us that inheritance that he hath promised us Now as this is spoken in reference to the Israelites the inheritance here intended was partly the land of Canaan which was never conferred upon them in the full extent as it was at first promised till the daies of David and Solomon see the Notes Gen. 15.18 but principally the kingdome of heaven whereof Canaan was a type But as it refers to the Church of Christ both of Jews and
and my frequent and fervent prayers unto thee and so being discouraged by mine example or as failing of that help which they expected from me who had often been an instrument of their preservation But now if we refer these words to Christ they seem to contain a desire that he might be supported in that great work of mans redemption that so those that had fixed their faith and hope on him might not be ashamed as indeed all his disciples must needs have been if he had not after his crucifying triumphed over death by his resurrection which is evident by that sad complaint of those two Luk. 24.21 We trusted that it had been he that should have redeemed Israel but might alwaies find God ready to grant their desires in whatever they should ask in his name which the following clause may seem to imply let not those that seek thee be confounded c. Vers 7. Because for thy sake I have born reproach c. That is for my endeavouring to walk piously to oppose the corruptions of the times and to approve my self to thee in all my waies and more particularly for my yielding to take the kingdome upon me which I did not out of any private ambition but merely at thine appointment But now Christ may be said to have born reproach for Gods sake either because he underwent it in obedience to Gods will or because he did all those things for which men reproached him out of piety and obedience to God Vers 8. I am become a stranger unto my brethren c. That is My nearest friends for fear of displeasing Saul and other mine enemies stand aloof from me But if we referre this to Christ it may be meant either of the Jews in generall according to that Joh. 1.11 he came unto his own and his own received him not or else more particularly of his disciples forsaking him Matth. 26.56 and Peters denying him vers 70 yea and perhaps of his own kinsmens despising him of which it is said Joh. 7.5 that neither did his brethren believe in him Vers 9. For the zeal of thine house hath eaten me up c. By the house of God here may be meant 1. the Tabernacle of God towards which David shewed much zeal both in that he was whilst he might a most frequent and devout observer of all the service of God therein and especially in that he was grieved for the neglect and corrupting of that truth and purity of worship which should have been maintained and preserved therein and highly offended with those that were the cause of it and 2. the Church and people of God for which he was zealous in that he so earnestly desired and sought their welfare and was troubled and displeased to see that they who were called by Gods name and professed themselves Gods people should yet indeed deny God and corrupt his religion and seek the ruine of those that were indeed the people of God And then by his being eaten up with this zeal may be meant 1. that it had exhausted and consumed as it were his moisture and vitall spirits or 2. that it had wholly turned him into fire as things eaten are turned into the nature of him that eats them or 3. that being transported herewith it made him wholly to forget and disregard himself not in the least minding his own credit or safety or 4. that it had exposed him to be devoured by the rage of his enemies How this is applyed to Christ we see Joh. 2.17 As for the next clause and the reproaches of them that reproached thee are fallen upon me 1. we must know that God may be said to be reproached by any wickednesse committed by ungodly men contrary to the laws and commandements of God and particularly by any opposition that is made against his truth any corruption that is brought into his worship and any wrong that is done to his servants for his sake and 2. that David might say that the reproaches wherewith they reproached God did fall upon him 1. because his enemies reproached him for Gods sake for his being so sollicitous to obey Gods will or 2. because in regard of his interest in God he took himself to be reproached in the reproaches of his God or 3. because he took to heart the reproaches wherewith they reproached God as much as yea more then if himself had been reproached by them or 4. because he grieved as bitterly for their sin and misery that thus reproached God as if himself had been guilty of their sins And indeed this last some conceive to be most probable because the Apostle applying these words to Christ Rom. 15.3 doth from thence undertake to prove that Christians ought rather to seek to please their neighbours for their good then themselves as Christ for our good was content to undergoe the guilt of our sins and the punishment due thereto Even Christ saith the Apostle pleased not himself but as it is written The reproaches of them that reproached thee fell on me to wit in that the sins of the elect were imputed to Christ and he suffered the curse which they else should have suffered Vers 10. When I wept and chastened my soul with fasting c. To wit as bewailing both Gods dishonour and their wickednesse and begging of God that they might repent and be saved and that because I saw my zeal against them other waies discovered did no good but only enraged them the more against me that was to my reproach that is they derided me for my piety and as they judged it my vain confidence in God Vers 12. They that sit in the gate speak against me c. That is say some those that sit begging in the gate But doubtlesse the meaning is that the magistrates spake against him or the people that assembled before the courts of justice for which see the Notes Gen. 22.17 and Psal 9.14 this being a great aggravation of his misery that they whose office it was to defend his innocency should in the seat of justice seek his ruine and many learned Expositours take the next clause as an expression of the same thing namely that the great ones whom he calls drinkers of strong drink for so it is in the originall sang songs of him But reading it as it is in our Bibles and I was the song of the drunkards the meaning is that the baser sort of debauched people did also scorn and deride him And so David hereby seeks to expresse that in all places both publick and private and by all sorts of persons from the highest to the lowest he was traduced and reproached daily Vers 13. But as for me my prayer is unto thee O Lord in an acceptable time c. As if he had said Notwithstanding all these discouragements I continue still to pray unto thee O Lord or whilst mine enemies do thus wrong me by prayer I seek to thee for shelter and my prayers however mine enemies deride me
spirit thus to doubt of Gods goodnesse and faithfulnesse to his servants but I will remember the years of the right hand of the most High that is the great works which by his almighty power he hath in all ages wrought for the deliverance of his people Though the remembrance of these things hath not hitherto prevailed over my doubts and fears yet doubtlesse when I have seriously laid them to heart they will at length prevail to strengthen my faith and hope in God Vers 11. I will remember the works of the Lord c. That is Though at first this doth not appease my spirit yet I will still and still meditate on the great things God hath done for his people as being abundantly sufficient to comfort me in my sorrows surely I will remember thy wonders of old see the Note Psal 25.6 And hereby he intimates that as we use not to question the love of an old friend that hath been many years faithfull to us so it would be very injurious to question Gods goodnesse and faithfulnesse to his servants which had been approved by experience of many generations in that however he hath afflicted them for a time yet at last he hath alwaies wrought wonderfully for them Vers 13. Thy way O God is in the Sanctuary That is in the Temple or in the Heaven However the meaning is that the works of God are hidden from the eyes of the world as the holy things of the Temple might not be seen by men or which is all one in effect that the works of God are above the reach of humane reason as those things in the heaven are only to be discovered by faith see the Note Psal 36.5 Yet some do otherwise understand this expression as namely that the proceedings of Gods providence amongst his people might be known in the Sanctuary according to that Psal 73.16 17 concerning which see the Note there Vers 15. Thou hast with thine arm redeemed thy people c. To wit after thou hadst suffered them to be in bondage in Egypt for many years together as if thou hadst meant to cast them off for ever for this seems to be alledged to discover his acknowledged weaknesse in those thoughts of his before mentioned vers 7 8 9 the sons of Iacob and Ioseph that is all the tribes of Israel But though some conceive that all the tribes are here called the sons of Ioseph because they were all nourished by Ioseph as a father yet I rather conceive that by the sons of Joseph are only meant the tribes of Ephraim and Manasseh and that they are severally mentioned either by way of honour to Joseph by whose means the whole posterity of Abraham was preserved or out of respect to the future numerousnesse and dignity of the tribe of Ephraim by whose name the whole kingdome of the ten tribes was afterwards called or rather because the sons of Joseph were born in Egypt which the other sons of Jacob were not and yet their posterity and that as two distinct tribes were delivered out of Egypt together with the rest Vers 16. The waters saw thee O God the waters saw thee they were afraid c. That is At thy presence they flew back and were divided the depths also were troubled that is even the deep sea was divided to the very bottome Vers 17. The clouds poured out water c. See the Note Exod. 14.24 thine arrows also went abroad see the Note 2 Sam. 22.15 Vers 19. Thy way is in the sea c. That is Thou canst make a way for thy people through the greatest dangers as appeared by thy leading the Israelites through the red sea and thy foot-steps are not known that is thy wayes in the government of thy Church are not to be discovered by humane reason as that way through the red sea was a way which no man could have thought of or found out when God had carried his people that way there was no following by the track that they left behind them in regard the waters presently returned and covered the ground again so that when the Egyptians would have followed them they could not passe through Vers 20. Thou leddest thy people like a flock c. That is with all possible tendernesse love and unwearied providence And by saying that God led them like a flock he implyes also that it was not by their own arms or strength or wisdome that they were protected from dangers as they went but merely by the watchfull care of God over them By the hand of Moses and Aaron mean and obscure and contemptible men no way likely by so high a hand to have carried the people of God out of the dominions of such a potent prince as Pharaoh was PSALM LXXVIII Vers 1. GIve ear O my people to my law c. That is to my doctrine which from God I shall deliver to you and which must therefore be as a law to you for the ordering of your lives see the Note Psal 1.2 and so the Apostle calls the Gospel which he preached his Gospel Rom. 2.16 As for those words O my people if we look upon this Psalm as composed by David it is no wonder that he should call the Israelites his people he being their king and if Asaph or any other holy man of God composed it he might tearm them his people either as being his country-men as Jeremy doth Jer. 9.2 or as being called of God to be their teacher What may be probably thought concerning the time when this Psalm was composed see in the folloing Notes vers 9. Vers 2. I will open my mouth in a parable I will utter dark sayings of old By the opening of the mouth in Scripture is usually meant a beginning to speak or else to speak after some deliberation sincerely and plainly and freely And some conceive that the relating and applying of ancient histories is here called parables and dark sayings either because as the Apostle saith 1 Cor. 10.11 all these things happened unto them for types or because there are many holy instructions covertly couched under these examples or because the providences that are here related in Gods continued goodnesse to such a stiff-necked people as Israel was must needs be riddles to humane reason But for this see the Notes Numb 23.7 and Psal 49.4 In Matth. 13.35 we find this place alledged by the Evangelist who saith that Christ taught the people in parables that it might be fulfilled which was spoken by the prophet saying I will open my mouth in parables c. But the drift of those words was not to signify that the Psalmist did herein prophesy concerning the manner of Christs teaching his meaning is only this that in regard of Christs teaching by parables that might be well said of Christ which the Psalmist here speaks of himself only these words here dark sayings of old the Evangelist renders things which have been kept secret from the foundation of the world because
good c. That is Together with these spirituall gifts he shall also give them every outward blessing that may be good for them Yet some restrain this to that particular good of the earths encrease which is expressed in the following clause and our land shall yield her encrease Vers 13. Righteousnesse shall goe before him c. That is Righteousnesse shall then flourish and have a free course and passage in every place For as the Prophet sets forth the corruption of those times wherein he lived by this that there was no place for justice Isa 59.14 judgement is turned away backward and justice standeth afar off for truth is fallen in the street and equity cannot enter so here the Psalmist sets forth the prevailing of righteousnesse in those times when God should return in mercy to his people by this that righteousnesse should have a free course amongst men so that they should generally walk in the waies of righteousnesse do that which is just and right in Gods eyes Only we must know that by this phrase of righteousnesse going before him is implyed that this change God would make when he came to visit his people when Christ came with his Gospel to set up his kingdome amongst men or that by his righteousnesse wrought in them the hearts of men should be prepared for God to dwell there Yet some understand it of the righteousnesse of Christs government that look as the glory of Princes is manifested by the pomp of those that go before them to make way for them so Christs glory should be manifested by the righteousnesse of his government But the first exposition I take to be the best as by the following words we may gather Righteousnesse shall goe before him and shall set us in the way of his steps that is shall cause us to walk in his waies But see also Psal 89.14 and Isa 58.8 where the like expressions are used PSALM LXXXVI Vers 1. HEar me for I am poor and needy See the Note Psal 40.17 Vers 2. Preserve my soul for I am holy That is Thou hast sanctified me in some measure by thy spirit I have consecrated my self wholly to thy service and do endeavour to walk in all holinesse before thee neither am I therefore such a one as mine enemies would make me to be nor have I by any injury done to them deserved to be used by them as I am Vers 9. All nations whom thou hast made shall come and worship before thee c. This may be meant either of the forced acknowledgement of the greatnesse of the God of Israel whereto all nations should be brought by observing his mighty works or rather of the conversion of the Gentiles and it may well be that David might hence encourage himself that if God would shew mercy to them much more to him who was one of his own peculiar people As for that clause which thou hast made either it is added the more fully to expresse that all nations none excepted should come and worship before him there being no nation under heaven that received not their being from God or else rather to imply a reason why it might well be thought that God would in time to come call in all nations to fear and praise him namely because they were the work of Gods hands as well as the Jews and therefore it was fit that they also should know and worship their Creatour Vers 11. Teach me thy way O Lord c. See the Note Psal 25.4 unite my heart to fear thy name that is unite my heart to thee cause me in sincere and fervent love to cleave unto thee make me with a full resolution to set my heart to fear and serve thee only that my heart may not be drawn away to doe any thing but what is according to thy will or which is indeed all one in effect Cause my heart to be united within it self that it may not be divided and distracted with divers corrupt affections that I may not be carried this way and that as double-minded men are wont to be that so I may fear serve thee with my whole heart and that because such only as are thus affected thou art wont to help Vers 13. Thou hast delivered my soul from the lowest hell or the lowest grave That is from the most desperate dangers of death wherein my condition seemed as hopelesse as is the condition of one that is buried deep under ground or By pardoning my sins thou hast delivered me from that desperation I lay under the terrours of Satan the tortures of an evil conscience yea even from the very pit of hell And indeed because the remembrance of his sins might well bring these terrours upon David when he was in such dangers it is most probable that this was chiefly intended in that which he saith of his souls deliverance from the lowest hell Vers 16. Give thy strength unto thy servant c. That is By thy strength do thou help and support me both that I may prevail over my strong adversaries that I may not sink under the terrours that lye upon my spirit and save the son of thine handmaid that is me who have been even from my mothers womb thy houshold servant as being born in thy family of thy servant born of faithfull parents and so by birth-priviledge under the Covenant and consequently under thy care and tuition Vers 17. Shew me a token for good That is By some notable and wonderfull sign wrought for my preservation and deliverance make it evident both to my self and others that thou art tenderly carefull of my good and welfare however for the present thou art pleased to hide thy self from me PSALM LXXXVII Vers 1. HIs foundation is in the holy mountains It seems probable by the manner of the Psalmists expressing himself here that having been long meditating with himself of the happinesse of Zion in that it was the city of God hereupon he breaks forth abruptly thus His foundation is in the holy mountains that is The foundation of the temple or city Jerusalem which he hath chosen and built for his own settled dwelling-place he hath laid in the holy mountains whereby may be meant either particularly the hills of Sion and Moriah whereon the Temple and city of David were built or generally the mountains in and about Jerusalem according to that Psal 125.2 the mountains are round about Ierusalem which he calls holy mountains because they were sanctified set apart to be the lace of Gods spirituall presence worship And doubtlesse this which is here said of the situation of Zion in the mountains is to imply the strength stability thereof It is the judgement of divers learned Expositours that this Psalm was composed for the encouragement of Gods people when after their return out of Babylon they had been many years opposed hinder'd in rebuilding the city temple were at last stirred up by the
Eve that did first bring us to be subject to death 2. that it was the same anger of God against the sins of men that caused him so exceedingly to shorten mens daies in comparison of what they were before the floud and 3. that this was likewise the cause why the Israelites were daily consumed in the wildernesse see the Note Psal 78.33 and that they must needs perish when poor creatures so frail by nature had also the wrath of God lying so heavy upon them And the same is also repeated again in the next clause and by thy wrath are we troubled Yet some would have this understood of their being troubled with being continually in fear of death or of the minds terrours through the fear of eternall torments after death Vers 8. Thou hast set our iniquities before thee c. That is Thou dost not only know all our transgressions but thou dost also take notice of them to punish us for them For thence is this phrase of Gods setting their iniquities before him to wit as men set up marks to shoot at or as men are carefull to set those things which they would not fail to remember where they may be sure to have them alwaies in their eye or rather as judges are wont to set offenders before them and to cause their offences to be openly laid forth and declared before they pronounce sentence against them Our secret sinnes in the light of thy countenance that is those sins which we hide from others or which we our selves are ignorant of are clearly discovered before thy lightsome countenance where the hidden things of darknesse are as visible as those things that are done in the sight of the Sun And indeed this when God begins to punish men for these sins they are wont to see and acknowledge though they would not before Vers 9. For all our daies are passed away in thy wrath c. That is Thy wrath lyeth heavy upon us all our life long we spend our years as a tale that is told that is they passe away in an instant even as when a man speaks his words continue no longer then they are speaking but as fast as they are uttered they passe away with a breath and vanish into the air and can by no means be recalled again yea as when men tell some foolish tale which is not worth the remembring and which men forget as fast as it is told Vers 10. The daies of our years are threescore years ten c. See the Note upon the Title of this Psalm It is as if he had said If to lengthen out the time of our lives we reckon them by the daies we live which will soon indeed amount to many thousands alas all this will make but threescore and ten years that is the usuall time of mens lives now whereas before the floud we see the Patriarks lived many hundred years And if by reason of strength they be fourscore years yet is their strength labour and sorrow that is if some by reason of more then ordinary strength of their constitution do live to fourscore years yet notwithstanding this their strength or even when they are in their greatest strength their lives are usually full of toil and trouble and manifold miseries and sorrows for it is soon cut off and we flie away that is the strength of men is soon decayed and then we are gone in an instant Vers 11. Who knoweth the power of thine anger c. This may be understood as spoken either 1. by way of bewailing the sad discovery of Gods anger against the Israelites in the wildernesse as if he had said Who is able to conceive or expresse how heavy the wrath of God lyeth now upon us Or 2. by way of admiring the infinite and incomprehensible power of God manifested generally in the judgements wherewith he contends in his wrath against those that sin against him or rather the wonderfull power that is in the wrath of God to awaken and terrify the children of men Who knoweth the power of thine anger that is Who is able to expresse or think how terrible thy wrath is to such poor creatures as men are when once thou makest it manifest that thou art offended with them As long as thou hidest thy displeasure they are fearlesse and proudly exalt themselves against thee but when thou makest them see thou art angry with them then they tremble and their spirits fail them Or else 3. by way of exclaiming against the stupidity of men Who knoweth the power of thine anger as if he had said Alas How few are there that know or consider or seriously lay to heart the power of thine anger nothing will make men fear thy wrath but even when thy wrath is discovered against them yet they rush headlong upon the pikes of thy displeasure And accordingly we must also understand the following clause even according to thy fear so is thy wrath one of these two waies to wit either 1. that there is as much danger and terrour in Gods wrath as men can possibly fear or 2. that according as men fear God so they are sensible of his displeasure they that fear not God care not for any discoveries of his anger against them but they that fear God are tenderly fearfull of every token of his displeasure and very ready to humble themselves under his hand Vers 12. So teach us to number our daies c. See the Note Psal 39.4 Vers 13. Return O Lord how long c. This doubtlesse is spoken with respect to the wandring of the Israelites so many years in the wildernesse if not also to their long bondage in Egypt as appears by the following words and let it repent thee concerning thy servants see also vers 15. Vers 14. O satisfy us early with thy mercy c. That is By shewing us mercy speedily satisfy our souls with the assurance that thou hast pardoned our sins and dost love us and own us as thy people see the Note Deut. 33.23 Vers 16. Let thy work appear unto thy servants c. That is Make it appear by thy working for us that thou art pacifyed towards us or rather Let that which thou wilt doe for thy servants or which thou hast promised our forefathers that thou wilt doe for us appear and be made manifest before our eyes let us see it done And most probable it is that this is particularly meant of that great work which God had promised to doe for them to wit that he would give them the land of Canaan for a possession so that it is in effect as if he had said Let it appear that thou hast not brought us out of Egypt in vain perfect the work begun by bringing us into the promised land Yet by these words thy work may be meant any speciall work of mercy because that is Gods chief work yea his proper work in regard of his Church When the Lord hides himself from his people and
punisheth them he appears then as an enemy rather then a father and so that may be called his strange work as it is Isa 28.21 but when he doeth them good that is his own proper work and hence say some is this expression Let thy work appear unto thy servants and thy glory unto their children that is Glorify thy self by the greatnesse of thy mercy to them and the great and glorious works thou shalt doe for them And this also may be meant particularly of his carrying them into the land of Canaan Vers 17. And let the beauty of the Lord our God be upon us c. That is his grace savour which is caâ—led here the beauty of the Lord either because the special grace which God affords his people in protecting blessing them c. renders him beautifull amiable in their eyes yea causeth his glory to shine forth in the eyes of all men making it manifest that he is the only true almighty God so did particularly his carrying the Israelites into the land of Canaan which seems to be here desired by Moses or else because Gods favour to his Church and people is their beauty and glory it makes them to be admired and highly esteemed by those that take notice of it whereas if God withdraws himself and shines not favourably upon them they become an obscure and base despised people And establish thou the work of our hands upon us that is direct and make good and prosper in us and to us what we shall undertake by thy spirit direct us to yield obedience in all things and then let thy blessing be upon our endeavours yea the work of our hands establish thou it that is let thy continued ayd and blessing carry on what we undertake even unto the end PSALM XCI Vers 1. HE that dwelleth in the secret place of the most High c. That is He that lyes hid under the protection of the most high God or He that puts his whole confidence in God alone and makes him his only refuge shall abide under the shadow of the Almighty that is he shall dwell quietly in a sure and safe place and needs not fear any danger whatsoever By the secret place of the most High is meant Gods secret preservation which is not discerned by a naturall man and it may allude to a mans being kept close as it were in Gods bosome but see the Note Psal 27.5 And by the shadow of the Almighty is implyed not only safety but also that sweet refreshing of mind they find that can repose themselves upon Gods protection such as men meet with when they come into some shadowy place to cover themselves from the scorching heat of the sun But see also the Notes Ruth 2.12 Judg. 14.9 Psal 17.8 and 57.1 Now this Psalm is probably thought to have been composed by David upon occasion of that pestilence which destroyed such multitudes in the space of three daies 2 Kings 24. see vers 3. and 6. of this Psalm Vers 2. I will say of the Lord c. To wit at all times and in all distresses whatsoever He is my refuge c. that is my sure protectour Now this we may conceive to be spoken in the person of any righteous man so safe-guarded as is above said under the shadow of the Almighty But yet I rather conceive that this the Psalmist inserts concerning himself that by his own example he might encourage others to trust thus in God Vers 3. Surely he shall deliver thee c. This may also be taken either as spoken by the Psalmist to every righteous man that wholly depends upon Gods protection or else as spoken to himself which I the rather approve both because of the dependance of this upon the foregoing verse and because that which follows vers 9. cannot well be otherwise understood Surely he shall deliver thee from the snare of the fowler and from the noysome pestilence that is from the secret contrivances of all enemies bodily or spirituall lying in wait to destroy and from the noysome hurtfull destroying pestilence And so under these two particulars there may be also a promise implyed of deliverance from all dangers and evils whatsoever whether they come from men or from God from all the devices of men and from all desperate sicknesses and sudden destruction But then again many learned Expositours do understand both clauses of the pestilence holding that by the fowler David meant that destroying angel 2 Sam. 24.16 and that the pestilence may well be compared to the snare of the fowler because men are suddenly taken with it when they never think on any such thing as the bird is catched whilst it is skipping about and singing and never thinks of any danger Vers 4. He shall cover thee with his feathers c. See the Note above vers 1 his truth shall be thy shield and buckler that is his faithfulnesse or his promises when thou applyest them to thy self for thy comfort Vers 5. Thou shalt not be afraid for the terrour by night c. That is of no affrightments that use to terrify men and women in the night and then we are subject to most dangers and our terrours are alwaies greatest nor for the arrow that flyeth by day nor for any sudden and unexpected dangers The meaning is that he that trusteth in God shall be secure from all dangers by night and by day from all open and secret dangers not only from all evil that open adversaries can bring upon us but also from the stroke of invisible spirits which cannot be avoided But now many Expositours do understand both these clauses of the pestilence holding that it is called the terrour by night because it is a disease so full of terrour especially in the night and the arrow that flyeth by day because the infection will suddenly spread so far off especially in the heat of the day And so likewise they understand that which is added in the next verse Vers 6. Nor for the pestilence that walketh in darknesse nor for the destruction that wasteth at noon-day The plague is here called the pestilence that walketh in darknesse because even in the dead of the night it spreadeth and passeth from house to house when all people are at rest and stir not abroad and that with great force and strength to destroy yea and some say too because it proceeds from secret unknown causes and so is the more hardly suppressed or cured and it is called also the destruction that wasteth at noon-day because it destroyeth such multitudes of all sorts of people and rageth most when the sun is hottest Vers 8. Only with thine eyes shalt thou behold and see the reward of the wicked That is Thou shalt see this done and thine eyes shall be pleased with the sight or This shall be done thou doing nothing therein but only looking on Vers 9. Because thou hast made the Lord which is my refuge even the
most High thy habitation See the Note Psal 90 1. This may be taken as spoken to the man that trusteth in God whoever he be But those words which is my refuge do rather induce me to think as is before noted vers 3. that the Psalmist here speaks to his own soul Vers 11. For he shall give his angels charge over thee c. Why the devil urged this as a promise made particularly to Christ Matth. 4.6 we may see by that which is noted Gen. 28.12 Vers 13. Thou shalt tread upon the lion and adder c. That is they shall be as so many worms under thy feet But I take it to be a generall promise made to those that shall trust in God as is before expressed to wit that no adverse power of any creature whatsoever whether of beasts men or devils shall be able to hurt them that God would deliver them from their most desperate dangers and dreadfull enemies whether by open violence or secret policies seeking their hurt yea that they should not only be delivered from them but should also vanquish them and subdue them and trample them under their feet Vers 14. Because he hath set his love upon me therefore will I deliver him c. This is spoken in reference to that which went before as if the Lord had said Because by his trusting in me he hath thus manifested that he truly loves me and knows me therefore I will not fail to deliver him For it is clear that here the Lord is brought in engaging himself by promise to him that trusts in him And some conceive that this is added as Gods charge given to his angels whereof mention is made before vers 11. Vers 16. With long life will I satisfy him c. To wit not in this world only see the Note Gen. 25.8 but especially also in the world to come see the Note Psal 21.4 And some conceive that this is particularly promised in reference to the foregoing promises of preservation from the pestilence And shew him my salvation see the Note Psal 50.23 PSALM XCII The Title A Psalm or Song for the sabbath day See the Note on the Title Psal 30. Vers 1. It is a good thing to give thanks unto the Lord c. To wit especially on the sabbath this being one of the chief holy services of that day Vers 2. To shew forth thy loving kindnesse in the morning and thy faithfulnesse every night That is To praise thee night and day even continually without ceasing Yet these words may also have respect to the set times that were appointed in those daies for the service of God Vers 3. Vpon the harp with a solemn sound It is in the Hebrew Higgaion for which see the Note Psal 9.16 Vers 4. For thou Lord hast made me glad through thy work c. To wit in that by thy works thou dost clearly discover all thy glorious excellencies and especially thy fatherly providence over thy poor children And this may be meant both of the work of creation for the remembrance whereof the sabbath was instituted when on the seventh day God rested from all the work that he had made Gen. 2.2 and likewise of Gods works of providence towards his Church and people Vers 5. O Lord how great are thy works c. That is how wonderfull and unsearchable It may be meant of Gods works both of creation and providence in generall But I conceive that this is prefixed particularly with respect to that which follows concerning the flourishing of the wicked for a time that they may be destroyed for ever and the misery of the righteous for a while followed with great prosperity and glory And thy thoughts are very deep that is incomprehensible see the Note Psal 36.6 Vers 6. A brutish man knoweth not neither doth a fool understand this To wit this which was said before concerning the greatnesse and unsearchablenesse of Gods works and counsels and of the delight which may be taken therein vers 4 or else rather this which followeth vers 7. Vers 7. When the wicked spring as the grasse and when all the workers of iniquity do flourish it is that they shall be destroyed for ever That is As the grasse the faster it grows the more it flourisheth the sooner it is cut down so the more the wicked prosper the nearer they are to their ruine But then in this their condition is worse because they shall never spring again as the grasse doth but shall be destroyed for ever See also the Note Psal 37.2 Vers 8. But thou Lord art most high for evermore This is added to imply that though wicked men might flourish for a time seem to carry all before them yet these things came not by chance but were ordered justly wisely though in waies which are far above our reach for all this may be clearly inferred from this that the Lord is most high for evermore that because being such he sees all orders all that is done in the world being the supreme judge not subject to change as all things here below are he must needs be constantly alwaies alike an enemy to the wicked and sure therefore to repay them according to their ways neither is it any wonder though he deferres a while the punishment of the wicked here in this world seeing he hath eternity before him wherein to doe it hereafter nor that we cannot understand how all things tend to these holy ends seeing his waies are farre above our waies yea farre above our understanding Vers 9. For lo thine enemies O Lord for lo thine enemies shall perish c. The Psalmist repeats this again and again to imply that so it shall certainly be and for the greater assurance of this he also speaks of it as of a thing which men might behold even done already Vers 10. But my horn shalt thou exalt like the horn of an Vnicorn c. A beast which cannot be subdued and taken see Job 39.9 10. And therefore most Expositours conceive that this was spoken of the great glory and invincible power of Davids kingdome see the Note Deut. 33.17 1 Sam. 2.1 10. Numb 23.22 and Psal 75.10 I shall be anointed with fresh oyl that is I shall be cheared with Gods favour endued with the graces of Gods spirit and shall abound with all outward blessings see the Notes Psal 23.5 and 45.7 And it is like it was spoken with reference to Davids being anointed king Vers 11. Mine eye also shall see my desire on mine enemies c. As if he should have said They shall be certainly and soon destroyed But see also the Notes Job 22.19 Psal 22.17 and 37.34 and 91.8 Vers 12. The righteous shall flourish like the palm-tree c. To wit whereas the wicked shall be as the grass as was said before v. 7. And I conceive that the righteous are compared to this tree because it is always green flourishing lives very
afflict the righteous God will at length reduce things into a right order again pouring forth his wrath upon the wicked and abundantly blessing his righteous servants which may be meant either of this life or of that which is to come And then for the next clause and all the upright in heart shall follow it if we refer the former clause to the judgement of the last day then the meaning of it must be that all the upright shall earnestly long for this and follow after it in their desires or shall cleave to it and approve of it or if we referre it to that which God will doe here in this world then the meaning must be that when the righteous shall see judgement thus executed upon wicked men they shall the more chearfully follow after Gods favour in a way of righteousnesse though for a time they suffer therein as seeing that in the conclusion God will not fail both to reward the righteous and punish the wicked Vers 16. Who will rise up for me against the evil doers c. To wit to help me It is as if he had said No man will none but God as it follows in the next verse Vnlesse the Lord had been my help my soul had almost dwelt in silence And thus the Psalmist proves here by his own example what he had said before vers 13. that God would not utterly forsake his people Vers 18. When I said My foot slippeth thy mercy O Lord held me up That is When I apprehended my self in some danger or when I gave my self for lost at least my carnall heart began to conclude within me Well I am now gone there is no hope of escape He compares himself to a man standing on the very brink of some deep precipice or to a man flying before his enemies where the very slipping of the foot is enough to cause his utter ruine See also the Notes Psal 38.17 and 56.13 Vers 19. In the multitudes of my thoughts within me c. That is In the midst of those many and manifold griefs and cares and fears that perplex my spirit whilst I silently within my self think of many things concerning mine own innocency and miseries and dangers the prosperity and wickednesse of mine enemies and thy displeasure against me thy comforts delight my soul that is the comforts which I take in thee or which thou hast given me in thy Word and dost work in me by thy spirit do chear me up even in the midst of these perplexities And one of these comforts may be that which follows in the next verse Vers 20. Shall the throne of iniquity have fellowship with thee which frameth mischief by a law That is say some Expositours Dost thou judge as wicked tyrants do are thy proceedings in judgement any way like to theirs that oppresse men under a pretence of law and justice Doubtlesse that cannot be and therefore it cannot be that thou shouldest forsake or oppresse thy people But I rather take it thus Though oppressours in the throne sit in thy seat represent thy person yet when they abuse the law to injure men canst thou favour such men or approve such waies Doubtlesse thou dost abhorre them the more because they sit in the throne see Psal 5.5 Vers 23. And he shall bring upon them their own iniquity c. That is the evil which they have unjustly sought to bring upon others which is farther expressed in the next clause and shall cut them off in their own wickednesse see also the Note Psal 7.16 PSALM XCV Vers 1. O Come let us sing unto the Lord c. That this Psalm was penned by David though it be not here expressed is evident by that of the Apostle Heb. 4.7 Vers 2. Let us come before his presence with thanksgiving To wit in the Tabernacle the place of Gods spirituall presence It is in the Original let us prevent his face which may also imply a making hast to get thither every one striving who should be there first or a going thither to praise God freely and of their own accord before God did any way exact it of them or force them to it Vers 3. For the Lord is a great God and a great king above all Gods See the Note Deut. 10.17 Vers 4. In his hand are the deep places of the earth the strength of the hills is his also Or the heights of the hills are his also The meaning is that the whole earth even from the centre and the lowest foundation thereof to the tops of the highest mountains is born up ordered and governed by his power and providence and consequently all things high and low hidden and apparent as being all the work of his own hands Vers 6. Let us kneel before the Lord our maker To wit not only in respect of our naturall being as we are his creatures but also in respect of our spirituall being as he hath made us his adopted children and regenerated us by his spirit and made us new creatures as we are his workmanship created in Christ Iesus to good works Eph. 2.10 For that this last is included the following verse may probably induce us to think See also the Note Deut. 32.6 Vers 7. For he is our God and we are the people of his pasture and the sheep of his hand c. That is his peculiar people whom he hath engaged himself in a speciall manner to feed guide govern and protect as a shepheard doth his flock yea and that not merely by the hand of a servant but by his own immediate power and providence whence is that of our Saviour Joh. 10.27 28. my sheep hear my voice c. neither shall any man pluck them out of my hand see also the Notes Psal 77.20 and 23.1 2 3 4. And indeed it is probable that the Psalmist did purposely thus expresse himself not we are the sheep of his pasture and the people of his hand which might seem most proper but we are the people of his pasture and the sheep of his hand to imply 1. that Gods people were indeed as unable to help and provide for themselves as sheep were without a shepheard and 2. that though they were Gods flock yet they were a rationall flock and ought therefore to take notice of the care of their shepheard and to praise him for it As for the last clause To day if ye will hear his voice that must be joyned to that which follows in the next verse To day if ye will hear his voice harden not your hearts c. yet withall it seems to be added with reference to that which went before to wit to imply 1. that the speciall interest they had in God and the speciall care he took of them was evident in that the voice of his Word and law instructing them in the way of life was daily heard amongst them and 2. that therefore by hearing this his voice they were to approve themselves to be truly
his enemies which might be the occasion of composing this Psalm and likewise chiefly of the marvellous things which were done in and by Christ in the work of our redemption as his Incarnation that new thing the Lord created in the earth Jer. 31.22 and his miracles but especially his victory over Satan sin death and hell whereof Davids were types His right hand and his holy arme hath gotten him the victory that is merely by his own immediate almighty power in the Lord Christ he hath prevailed over his and his Churches enemies whose cause indeed is his own And most probable it is that this word holy his holy arme hath gotten him the victory is purposely added because it was by reason of his holinesse that he prevailed over these his enemies according to that Joh. 14.30 the prince of this world cometh and hath nothing in me see also Heb. 7.26 27. Vers 2. The lord hath made known his salvation c. According to the exposition of the foregoing verse this also may be meant of some glorious deliverance which God had given his people the fame whereof was spread amongst the nations a far off but chiefly it is meant of the Lords making known the way of eternall life and salvation by the preaching of the Gospel amongst the heathen to which purpose also is the following clause his righteousnesse hath he openly shewed in the sight of the heathen see the Note Psal 22.31 Vers 4. Make a joyfull noise unto the Lord all the earth c. See the Note Psal 66.1 Vers 7. Let the sea roar c. See the Notes Psal 96.11 and 1 Chron. 16.31 PSALM XCIX Vers 1. THe Lord reigneth c. See the Note Psal 93.1 as likewise Psal 97.1 where the same expression is used concerning Christ as some also conceive it is here let the people tremble that is all that are enemies to Gods people he sitteth between the Cherubims that is he is as their king present amongst his people let the earth be moved that is let all the inhabitants of the earth quake for fear see the Note Psal 60.2 Vers 2. The Lord is great in Zion c. See the Note Psal 48.1 and he is high above all people see the Note Psal 97.9 Vers 3. Let them praise thy great and terrible name for it is holy That is Let thy subjects praise thee O king even when their enemies rage most against them as knowing that thou wilt approve thy self a great God terrible to thine and their enemies and holy in making good all thy promises unto thy people Yet some take this as spoken of all people mentioned in the foregoing verse and as expressing the Psalmists desire that all nations might come in and submit to this king and so might extoll his great and glorious name Vers 4. The kings strength also loveth judgement c. Some Expositours conceive that this is prefixt as a generall sentence and is as if he had said The strength of a king consists in executing justice and that then in the next words this is applyed to God thou dost establish equity But generally these first words are understood as spoken of God the king of his Church only they may be understood three severall waies as 1. that the Lord in undertaking to be the strength of his people doth also love to have his people walk in all righteousnesse and judgement before him and that he undertakes to be their strong defence only upon that condition that they shall be righteous and just in all their waies and then the following clause must be understood accordingly thou dost establish equity to wit in thy law wherein thou hast settled an equall form of government amongst thy people and hast strictly enjoyned them to observe equity judgement in all their dealings 2. that though the Lord be of unresistable strength yet he withall loveth justice judgement and doth not abuse his power to oppression as other kings do nor will doe whatever he can doe but only what is just to be done or 3. that God loves to imploy his strength in executing justice and judgement both by defending his people and by cutting off those that rebell against him and that are enemies to him and to his people which may be also intended in the next words thou dost establish equity that is thou doest all things equally and justly thou hast determined that all things shall be managed in the government of thy Church with most exact equity and judgement And this last I take to be the best exposition both because it best agrees with the generall scope of the Psalm which is to encourage Gods people by putting them in mind that the Lord is their king and protectour and especially because this is so clearly here expressed in the last clause thou executest judgement and righteousnesse in Iacob Vers 5. Worship at his footstool c. That is by bowing down to the very ground for there may be an allusion in these words to the custome of mens presenting themselves before kings which they were wont to doe with bowing their faces down to their very footstools or Worship in or towards his temple or with your faces bowed down to the very pavement of the temple or Worship towards the Ark which is often in Scripture called Gods footstool for which see the Note 1 Chron. 28.2 for we must not think that they were enjoyned to worship the Ark but only to worship God with their faces toward the Ark. And therefore if we read the following clause not as it is in our Translation for he is holy but as it is in the margin of our Bibles for it is holy we must know that the holinesse of the altar is only alledged to shew why they should resort thither to worship God to wit because that was the sacred sign of Gods presence amongst them Vers 6. Moses and Aaron among his priests c. The meaning of this I conceive is the same with that which follows and Samuel among them that call upon his name to wit that these were chief amongst those that were appointed of God to be mediatours as it were and intercessours for the people and that did accordingly upon all occasions solemnly call upon God in their name and on their behalf and found therein great acceptance with God For though other reasons may be given why Moses is here numbred amongst the Priests as 1. because he did once execute the Priests office for which see the Note Exod. 29.11 or 2. because Moses was of the tribe of Levi as Samuel also was and the office of the Levites was to attend upon the sacrifices yet the true reason why he is here mentioned among the Priests is because he together with Aaron and Samuel as mediatours between God and the people blessed the people in Gods name and by their prayers did appease Gods displeasure when he was offended with them and so did as it were uphold and preserve
great depth of misery which makes my present misery far the more grievous And doubtlesse this is spoken with reference to that glorious estate whereto God had raised the Israelites in the daies of David and Solomon compared with the sad condition they were then in being captives in Babylon according to that Lam. 1.1 How doth the city sit solitary that was full of people how is she become as a widow she that was great among the nations and princesse among the provinces how is she become tributary But see also the Note Job 30.22 Vers 11. My daies are like a shadow that declineth That is They passe apace away and are almost at an end it fares with me as with the shadows when the sun is going downward ready to set which do then decline apace are stretched forth longer longer so that every moment there may be a change discerned in them which cannot be at noon-day Now this he speaks in regard not of old age but of the miseries the people endured in their bondage in Babylon which brought many of the strongest of them to their end so that as the evening shadows are then nearest to an end when they are longest so were many of Gods people nearest to their end when in the eye of reason they seemed likeliest to live long And this the Psalmist speaks as in the name of all Gods people in Babylon Vers 12. But thou O Lord shalt endure for ever c. To wit without any change and consequently thou art the same still in power and therefore alwaies able to help thy people and thou art stedfast and unchangeable in thy goodnesse and mercy and truth and wilt not therefore fail to perform the covenant and promise whereby thou hast engaged thy self to them as that thou wilt be their God and dwell amongst them for ever c and thy remembrance unto all generations that is thy Name according to that Hos 12.5 the Lord is his memoriall and that Exod. 3.15 the God of Abraham c. this is my Name for ever and this is my memoriall unto all generations or thy fame and renown by reason of thy great works shall be for ever or thy word thy promises thy covenant and whatsoever thou hast reveâ—led to thy Church concerning thy self whereby they know thee and are still kept in remembrance of thee shall continue to them unto all generations thou hast covenanted with them that thou wilt for ever dwell amongst them and this thou that art a faithfull and unchangeable God wilt surely make good unto them Vers 13. Thou shalt arise and have mercy upon Zion c. See the Note Psal 68 â—â— for the time to favour her yea the set time is come that is the time when thou hast expresly promised to bring back thy people out of Babylon to wit after seventy years of their captivity here is now nigh at hand yea it is in a manner come already see the Note 2 Chron. 36.21 Vers 14. For thy servants take pleasure in her stones and favour the dust thereof That is Thy faithfull people do still love and delight in thy Zion though now it be nothing but heaps of stones and rubbish more then they do in all the stately palaces of Babylon and that both as remembring what it hath been and not doubting but that God according to his promise will build it up again it pities them to see her lye in the dust and they long to see her reared up again Vers 15. So the heathen shall fear the Name of the Lord and all the kings of the earth thy glory That is When the heathen and their kings shall see how miraculously thou hast delivered thy people out of Babylon and hast carried on the building again of thy Zion they shall fear and serve thee at least they shall tremble at this discovery of thy might and majesty which agrees with that Psal 126.2 Then said they among the heathen The Lord hath done great things for them and was partly accomplished in the confessions which Cyrus and Darius made of the true God But yet because this redemption and reedification of Sion was not perfected till Christs coming therefore these words may be also understood of the calling of the Gentiles which followed thereupon and so may likewise the following verses Vers 17. He will regard the prayer of the destitute That is the poor captives in Babylon Vers 18. This shall be written for the generation to come c. That is for all succeeding generations both before and after Christ and the people which shall be created shall praise the Lord that is the people which shall hereafter be born Yet this may be meant particularly either 1. of the Jews that were delivered out of Babylon whose restitution to their own land might well be tearmed a new creation because being scattered as they were amongst the heathens they were as dead men there in regard of any hope of being brought back to their own kingdome see Isa 26.19 or 2. of the Gentiles which should be effectually called by the preaching of the Gospel whose conversion might well be looked upon as a new creation see Eph. 2.10 Vers 19. For he hath looked down from the height of his Sanctuary c. That is from his high and holy place as heaven is called Isa 57.15 Vers 20. To hear the groaning of the prisoner c. This may be meant both of those that are set free by Christ from their spirituall bondage and of the captives in Babylon for which see the Note Psal 79.11 Vers 22. When the people are gathered together c. That is When the nations are gathered together into one Church with the Jews under their head the promised Messiah see Gen. 49.10 or When the people shall meet together to worship God as it is expressed in the next clause and the kingdomes to serve the Lord. Vers 23. He weakned my strength in the way he shortened my daies I see not but that this may be the same complaint here again repeated which we had before ver 11. for which see the Note there to wit that God had wondrously weakned them in the course of their lives so this word way is taken for the way of mans life Psal 2.12 by reason of their hard bondage in the land of Babylon and so had by that means cut short many of their daies But yet indeed the best Expositours do for the most part understand this of Gods weakning them cutting them off in the way of their expectation either of their promised deliverance out of Babylon oâ— of that great work of their redemption by the promised Messiah So that the meaning of their complaint must be taken as if they had said thus Lord thou hast promised to bring us back into our own land how is it that many of us are cut short in the way from enjoying the benefit of this our return Or with reference to the promised Messiah
people or commonwealth by themselves but that he would make a nation of Moses Numb 14.12 15 though afterwards upon the intercession of Moses he determined to destroy those only that had then murmured and to bring their children into the promised land Vers 28. They joyned themselves also unto Baal-Peor c. That is Forsaking the Lord their true husband they did adulterously prostitute themselves to Baal-Peor as if he had been their husband as indeed Baal signifyeth a Lord or husband Yet haply the rather is this expression here used because they did also commit fornication with the daughters of the Idolaters But see the Notes also Numb 25.1 2 3. And ate the sacrifices of the dead that is the sacrifices that were offered to dead stocks and stones instead of the living God or to Idols that were memorials of some that had been famous men amongst them long since dead and gone Vers 31. And that was counted unto him for righteousnesse c. The meaning is that God did approve of this fact of Phinehas though it was done without the warrant of any ordinary authority and that of his free grace he was pleased with it And accordingly the drift of the following words unto all generations for evermore is to shew that Gods acceptance of this noble act of his was testifyed unto all generations by conferring the high priesthood upon him and his posterity for ever see the Notes Numb 25.12 13. Vers 37. Yea they sacrificed their sons and their daughters unto devils See the Notes Lev. 17.7 and 18.21 and 2 Kings 16.3 Vers 39. Thus were they defiled with their own works c. To wit as a whore is defiled with her whoredomes as the following words expound it and went a whoring with their own inventions for which see the Note Judg. 2.17 Vers 47. Save us O Lord our God and gather us from among the heathen c. As if he had said Seeing thou hast thus in all ages been gracious to thy people notwithstanding their many provocations afford us we beseech thee the like favour in our captivity and dispersion But see also the Notes above vers 1. and 6. and 1 Chron. 16.35 Vers 48. Blessed be the Lord c. See the Note above vers 1 and let all the people say Amen praise ye the Lord see the Note Psal 41.13 PSALM CVII Vers 2. LEt the redeemed of the Lord say so c. The drift of this Psalm is to set forth Gods praise in regard of his wonderfull providences towards all mankind and first by shewing how miraculously he preserves them in the severall streights whereinto they often fall And accordingly the Psalmist doth in the first place relate how miraculously the Lord doth often deliver poor pilgrims and travellers when loosing their way or wandring up and down in strange countreys and in desart places they fall into great dangers For that these are the redeemed of the Lord whom here he invites to praise the Lord is evident in the following description of their miseries vers 4 5. where he speaks of their wandring up and down in wildernesses hungry and thirsty c. to wit such as travelling into forreign parts for merchandise or any other occasions or being banished or otherwise driven by force out of their own countreys do loose themselves in desolate wildernesses and so are in danger to fall or do fall into the hands of robbers or other enemies that surprize them and make slaves of them and yet are afterwards by the mighty power of God delivered from all these miseries for with reference to their falling into the hands of such enemies is the last clause added Let the redeemed of the Lord say so whom he hath redeemed from the hand of the enemy Vers 3. And gathered them out of the lands from the East and from the west from the North and from the South In the Hebrew it is and from the sea whereby though usually in the Scripture the west is intended and that because the mediterranean sea lay on the west of Judea yet here by the sea the South is meant and that because both the red sea and the great Ocean lay Southward of Judea But that which is chiefly observable for the understanding of these words is 1. that the Lord is said to have gathered these lost pilgrims or travellers that are here stirred up to praise his name because he fetcheth them in from their banishment their wandrings or captivity to their own countrey or some place of abode or some place where they may be furnished with things necessary for them and 2. that it is said that he gathered them out of the lands from the East and from the west c. to imply that God doth this in all quarters of the world that we might not think that he speaks only of the desarts of Judea he shews that by the speciall providence of God men are delivered often out of these streights all the world over Vers 4. They wandred in the wildernesse in a solitary way c. That is having lost their way which they might easily doe in those sandy desarts where the winds do usually blow the sands over the waies where men have gone they wandered up down not knowing which way to goe they found no city to dwell in that is no place where they might make their abode or no place inhabited by men amongst whom they might find any direction or refreshing Vers 5. Hungry and thirsty c. To wit because having spent their provision by reason of their long wandring up down after they had lost their way no new supply in those solitary desarts was to be had no not so much as of water to quench their thirst which in those hot places must needs be great their soul fainted in them that is they were continually ready to faint not only through weaknesse and wearinesse but also through grief and anguish of spirit Vers 6. Then they cried unto the Lord c. This is meant not only of the faithfull people of God for the Psalmist speaks here of the providences of God towards all mankind but of all men in generall who being in great streights are wont by the very instinct of nature to cry unto God for help yea and God often hears the cries of such men both for the clearer discovery of his own goodnesse and the fuller conviction of their spirits Vers 9. For he satisfyeth the longing soul c. That is he satisfyeth the thirsty with drink which they longed for and filleth the hungry soul with goodnesse that is with good food see the Note Psal 103.5 And thus these two clauses have clear reference to that vers 5. hungry and thirsty c. Vers 10. Such as sit in darknesse c. This is the second instance which the Psalmist gives of Gods wonderful deliverances namely of his delivering those that are in prison bondage Such as sit in darknesse that is in dark prisons
dungeons see the Note Psal 88.7 being bound in affliction and iron that is with iron fetters or chains which did sorely afflict them Psal 105.18 or being bound not only with iron chains but also with the cords of penury and all manner of afflictions out of which they can no more free themselves then they can shake off their fetters see Job 36.8 Vers 11. Because they rebelled against the words of the Lord and contemned the counsell of the most High That is either the word written or at least the law of nature written in all mens hearts see the Note above vers 6. Vers 12. Therefore he brought down their heart with labour c. That is he humbled their proud hearts with sore afflictions hard bondage see the Note Psal 90.10 they fell down that is before their enemies and so became captives or they fell into thraldome or lay in great distresse or they were dejected in spirit and there was none to help that is to comfort or deliver them Vers 17. Fools because of their transgression and because of their iniquities are afflicted To wit with sicknesse as is clear in the following verses And this is the third instance here given of Gods miraculous deliverances of men Vers 23. They that go down to the sea in ships c. The ground of this expression is either because the banks of the sea are higher then the waters that beat upon them or because of the low land which is by the sea side whether men must goe down from the higher parts of the land when they intend to go to sea that do business in great waters to wit either merchants that trade by sea Rev. 18.17 or rather marriners fishermen And this is the fourth last instance of Gods miraculous deliverances of men Vers 24. These see the works of the Lord his wonders in the deep Though the sea be full of wonders yet this is doubtlesse principally meant of those wonders related in the following verse to wit how suddenly God raiseth tempests of incredible violence what mighty mountains of waters there will be then raised in the sea and how calm the Lord makes all as suddenly again Vers 27. They reel to fro c. To wit through the swimming of their heads which is indeed usuall with men that are sea-sick in a storm or rather the rolling of the ships this way that their being driven about sometimes one way sometimes another according as the winds blow the sea-men having no power to order their ships and are at their wits end that is their art and skill fails them and they know not what course to take Vers 32. Let them exalt him also in the congregation of the people praise him in the assembly of the elders That is in the most publick assemblies as those usually are where the magistrates meet But withall the elders may be particularly mentioned not only because such wise men were best able to judge of these wonderfull works of God but also because there was most need that the rulers of the people should learn to stand in awe of the mighty power of God Vers 33. He turneth rivers into a wildernesse c. In the following verses the Psalmist sets forth the providence of God by shewing the strange and unexpected changes which he often makes in the world as first here his making fruitfull places barren and barren places exceeding fruitfull Vers 34. A fruitfull land into barrennesse c. In the Hebrew it is into saltnesse for which see the Notes Deut. 29.23 and Judg. 9.45 Vers 36. And there he maketh the hungry to dwell c. To wit either because those that were very poorly provided for there before in a manner famished do after this live there very comfortably in great abundance or else because poor people being forced from their native countries by war oppression or penury do remove thither invited by the fruitfulness of the place that they may prepare a city for habitation Vers 38. He blesseth them also so that they are multiplyed greatly c. This is the second great change here mentioned which God often makes in the world to wit that he mightily encreaseth advanceth the inhabitants of cities kingdomes then diminisheth brings them low again As for the next clause suffereth not their cattel to decrease the contrary is thereby implied to wit that he doth exceedingly encrease them Vers 40. He poureth contempt upon princes causeth them to wander in the wildernesse c. See the Notes Job 12.21 24. And this is the third great change which God often makes in the world to wit that he pulls down those that are on high and raiseth those that are in a low condition Vers 41. Yet setteth he the poor on high from affliction and maketh him families like a flock That is exceeding numerous It may also imply that God would guide and protect them as a shepheard doth his flock as in opposition to that which was before said of princes that he causeth them to wander in the wildernesse c. Vers 42. The righteous shall see it and rejoyce c. As seeing hereby that it shall be well with them see the Note Job 22.19 and all iniquity shall stop her mouth see the Notes Job 5.16 and Psal 63.11 PSALM CVIII Vers 1. O God my heart is fixed c. The seven first verses of this Psalm we had before almost word for word Psalm 57.7 c. and the rest of this Psalm we had before Psal 60.5 for which therefore see the Notes in both those Psalms PSALM CIX Vers 1. HOld not thy peace O God of my praise Many of our best Expositours take the word praise actively as if he had said O God whom I desire alwaies to praise or O God who hast alwaies given me occasion to praise thy name appear in my defence and be the same to me still that thou hast alwaies hitherto been that I may praise thy name But others take it passively as if he had said O Lord thou art he in whom only I glory accounting it my greatest praise that I am thy servant and have an interest in thee and in whom alone all my praise doth consist because thou upholdest me in my just cause whilst others cry out against me as a perfidious wicked man I beseech thee appear still in my defence And indeed this last I conceive the most probable and that because this seems to be prefixed as by way of opposition to that which follows in the next verse for the mouth of the wicked and the mouth of the deceitfull are opened against me as if he had said Because wicked men do slander me I appeal to thee for my justification as the witnesse and patron of mine innocency and therefore whilst they cry out against me with full mouth as a pestilent enemy to the state be not thou silent on whom I wholly depend
any that having no interest in what he hath do only surprize them by fraud or violence or else spoilers of some forreign nation who when they come to pillage men are wont to make clean work and to shew no pity Vers 14. Let the iniquity of his father be remembred with the Lord c. That is Let him be punished not only for his own sins but also for the sins of his progenitours Vers 15. Let them be before the Lord continually c. That is Let their sins never be forgiven or Let the Lord be continually punishing the sins of his parents in him and his posterity till they be no more remembred amongst men Vers 16. Because that he remembred not to shew mercy but persecuted the poor and needy man c. That is me and others that are distressed and afflicted see the Notes Psal 40.17 and 69.29 that he might even slay the broken in heart that is the man that was sorely afflicted in spirit because of his distresses and indeed of Christ it is noted that he was a man of sorrows and acquainted with grief Isa 53.3 and that he was broken in heart for our sins My soul saith he is exceeding sorrowfull even unto death As for that expression Because that he remembred not to shew mercy it implyes either 1. that the kindnesse that his enemy had formerly received from him might have put him in mind to have shewed mercy to him or 2. that the extremity of misery he was in might have stirred up in his enemy thoughts of pity towards him as naturally men are wont to take compassion of those that are in a very sad condition and that because he did not this therefore it was just that God should not shew the least mercy to him or his And how truly this might be said concerning the mercilesse dealing both of Judas and the Jews with Christ we may easily conceive Vers 17. As he loved cursing c. To wit say some Expositours 1. in that he delighted to denounce curses and imprecations against men or 2. in that he did wittingly and wilfully runne on in those waies of wickednesse which must needs bring Gods curse upon him which was as if he had desired Gods curse and would not walk in those waies wherein he might have been certainly blessed as it was with Judas that for a little mony betrayed his Saviour and with the Jews in generall that despised and crucifyed him in whom all the nations of the earth were to be blessed crying out His bloud be upon us and upon our children or 3. which I like the best in that he delighted to doe all the mischief he could to the godly and took no delight at all in doing them good so let it come to him that is let that be done to him which he hath done to others Vers 18. As he clothed himself with cursing like as with his garment c. To wit in that he practised it as constantly as men wear their garments or in that he loved it and delighted gloried in it as some men do in their costly apparel see the Note Psal 73.6 so let it come into his bowels like water that is as water doth when a man drinks or when a man is sunk under water then it runs into his body and like oyl into his bones that is as oyl which is of that efficacy that it will pierce to the very bones and marrow And the meaning of this is that he desires either that the curse of God might fall upon him in great measure as men pour down water when they are thirsty or as men when they have aches in their bones or upon other occasions use much ointments or that it might seize upon him not only outwardly in outward calamities but also inwardly in his soul his mind conscience as by continued horrid terrours and by being delivered up to a reprobate sense c. Vers 19. Let it be unto him as the garment which covereth him c. See the Note Job 8.22 and for a girdle wherewith he is girded continually that is let the curse of God lye close upon him and cleave fast unto him Vers 20. Let this be the reward of mine adversaries from the Lord and of them that speak evil against my soul That is against me or rather that by their slanders seek to take away my life Vers 21. But doe thou for me O God the Lord for thy names sake c. See the Notes 1 Sam. 12.22 and Psal 25.11 because thy mercy is good see the Note Psal 69.16 Vers 22. For I am poor and needy c. See the Notes Psal 40.17 and Psal 69.29 and my heart is wounded within me that is I am in a manner a dead man or rather my heart is broken with sorrow which how it was verified in Christ we see Matth. 26.38 and Luk. 22.44 Vers 23. I am gone like the shadow when it declineth c. That is swiftly suddenly for no sooner is the sun covered with a cloud but presently the shadow is gone but see the Note also Psal 102.11 I am tossed up and down as the locust to wit because as locusts are continually leaping up and down yea and are often carried away by the winds Exod. 10.19 and driven away by men as being mischievous hurtfull creatures so was David persecuted from one place to another and so was Christ hurried up and down from one tribunal to another both being looked upon as mischievous persons not to be endured in the places where they lived Yet because locusts have dry and thin bodies some think that in this comparison the Psalmist doth also allude to that leannesse of body whereof he speaks in the next verse Vers 24. My knees are weak through fasting c. To wit for want of mâ—at or through grief and anguish of mind which makes men oftentimes even to loath their food Psal 102.4 Vers 27. That they may know c. Having in the foregoing verse prayed for deliverance Help me O Lord my God c. he adds That they may know that this is thy hand as if he had said Let my deliverance be such that mine enemies themselves may see that there is a divine hand in it or By my deliverance let mine enemies come to know that this which I now suffer is of thee by thine appointment and by thy disposing providence and that thou didst but make use of them as thine instruments for my correction which fully agrees with that which is said of Christ Isa 53.10 It pleased the Lord to bruise him he hath put him to grief Vers 31. For he shall stand at the right hand of the poor c. To wit even then when he may seem to have cast him off which David speaks with reference to himself but see also the Note Psal 16.8 to save him from those that condemn his soul that is that unjustly censure and slander him or that seek to take
all power and majesty the Lord thy Benjamin the son at thy right hand as was said of Christ vers 1. shall strike through kings c or 2. as spoken to Christ concerning God the Father O Christ the Lord thy father shall stand by thee at thy right hand to aid thee and to destroy all thine enemies for thee or 3. as spoken to the people of God concerning Christ as if he had said Be not dismayed O ye servants of Christ for as the Lord your Saviour sits at the right hand of his Father in glory and majesty so he will also be at your right hand to assist and prosper you and to execute judgement on all your enemies Vers 6. He shall judge among the heathen c. That is He shall rule as king amongst the heathen or rather he shall punish and destroy his enemies of all nations not the Jews only but the Gentiles also which is clear by the following words he shall fill the places with dead bodies that is with dead bodies lying unburied which also may imply the multitude of the slain in that they that were left alive should not be able to bury their dead he shall wound the heads over many countries that is he shall destroy the mightiest of princes that oppose him Vers 7. He shall drink of the brook in the way c. Some conceive that hereby the havock that Christ should make amongst his enemies is farther set forth for they make the meaning of the words to be this that Christ should make such a slaughter amongst them that as a conquerour he might drink the bloud of his enemies which should run down as a brook or stream according to that expression Numb 23.24 Behold the people shall rise up as a great lion and lift up himself as a young lion he shall not lye down untill he eat of the prey and drink the bloud of the slain and hereby they say is signifyed Christs satiating refreshing and delighting himself in the destruction of his enemies But there are two other expositions that are far more probable and indeed of these it is hard to say which is the best The first is that hereby the Psalmist sets forth the alacrity heat and fervency of Christ in pursuing his enemies He shall drink of the brook in the way therefore shall he lift up the head that is being in the pursuit of his enemies he shall no where stay to rest and refresh himself but quenching his thirst a little out of any brook that he meets with in the way he shall presently lift up his head again and shall again follow his enemies close at the heels And this exposition some learned Expositours do the rather approve because by the coherence of these words with the two foregoing verses it may seem that the Psalmist doth still prosecute his prophesies concerning the victories of Christ But then the second is that these words are meant the first branch of his humiliation or passion and the second of his resurrection and exaltation For by those words He shall drink of the brook in the way they say is meant either 1. the poor and mean condition wherein Christ lived as a pilgrim and stranger here in this world like that of those that have no other drink but the water that runs in brooks and rivers to quench their thirst wherein they say also that David whilst he lived obscurely in desolate places for fear of Saul was a type of Christ and then by the lifting up of his head must be meant the glory whereto afterwards Christ was exalted or 2. the death and passion of Christ As waters in the Scripture do usually signify afflictions and sorrows see the Notes 2 Sam. 22.5 and Psal 42.7 so drinking of these waters may signify either that a man is drowned and overwhelmed in these floods of afflictions because when a man is drowned the water will run into his bowels as we may see in that Psal 69.1 2. Save me O God for the waters are come in unto my soul c. for which see the Notes there or else a voluntary submission to the afflictions which a man undergoes according to that of our Saviour Joh. 18.11 the cup which my father giveth me shall I not drink it But now as drinking of a cup may signify the undergoing of a certain portion of afflictions and miseries so on the other side drinking of the brook may signify an undergoing of the highest degrees of all miseries and sorrows because a brook of waters may signify a confluence of all kind of miseries So that when it is said here of Christ He shall drink of the brook in the way the meaning is that all the miseries due to men for sin should as a torrent come pouring in upon him Having spoken so much in the foregoing verses concerning the victories of Christ under those metaphoricall expressions of striking through kings of filling the places with dead bodies c. lest we should hence think that his kingdome should be an outward worldly kingdome the Psalmist doth therefore adde this concerning his suffering and so entring into glory He shall drink of the brook in the way that is as he passeth through this world or whilst he is in the way of accomplishing the will of God for the salvation of men passing through this vail of tears he shall drink of the troubled brook of many bitter sufferings he shall undergoe all the wrath that was due to man for sin therefore shall he lift up the head that is he shall rise victoriously out of the grave he shall triumphantly ascend up into heaven and shall there sit down at the right hand of his Father See also the Note for this phrase of lifting up the head Psal 3.3 PSALM CXI Vers 1. PRaise ye the Lord c. See the Note Psal 25.1 This is the first of the Alphabeticall Psalms wherein we have all the Hebrew letters perfectly according to their order without omission of any and they are in the beginning of every clause of the Psalm the first eight verses being divided into two clauses and the two last into three And just so it is again in the following Psalm Vers 2. The works of the Lord are great sought out of all them that have pleasure therein As if he had said Though profane ungodly men discern not the transcendent excellency that is in Gods works and that because they regard them not and therefore search not into them yet they that take delight in searching into them they discover and in a good measure understand the exquisite excellency that is therein Vers 3. His work is honourable and glorious c. Some understand this peculiarly of the glorious work of Gods delivering the Israelites out of Egypt because they conceive the Psalmist speaks of this in the following verses But I rather take it as spoken generally that whatever God doeth is full of majesty and glory And which the Psalmist
they might remove the Ark to Jerusalem 2 Sam. 6.1 But yet withall by that passage vers 22. The stone which the builders refused is become the head stone in the corner which is in so many places of the New Testament applyed to Christ that vers 25 26 Save now I beseech thee O Lord c. Blessed be he that cometh in the Name of the Lord which the inhabitants of Jerusalem applyed to Christ as the promised Messiah Matth. 21.9 it is as evident that whilst David speaks in this Psalm of himself those things which had befallen him his principall aim was hereby prophetically to foretell those things that concerned Christ that was to spring out of his loins And as for this exhortation O give thanks unto the Lord c. it may be taken as spoken by David or by the people of God that principally with respect to that great mercy in exalting David to be their king or rather in giving Christ to be their king Saviour Vers 3. Let the house of Aaron now say that his mercy endureth for ever For this and the following verse see the Notes Psal 115.10 11. Vers 7. The Lord taketh my part with them that help me c. See the Note Psal 54.4 therefore shall I see my desire upon them that hate me see the Note Psal 91.8 Vers 10. All nations compassed me about Though of Christ it may be literally and truly said of whom David was a type that all nations do set themselves against him yet understanding the words of David himself it cannot be otherwise meant then of the neighbouring nations unlesse we take it as a figurative expression All nations compassed me about as if he had said All the world is set against me I can no where be safe or quiet Vers 12. They compassed me about like bees c. Though it is not without some contempt that he compares his enemies to bees yet withall he seeks hereby to imply how he was continually stung and vexed by them not knowing how by any means to avoid them And see also the Note Deut. 1.44 As for the following words he doth thereby shew farther how easily they were ruined they are quenched as the fire of thorns which though they be soon set on fire and make a mighty crackling noise and yield for a time a more terrible blaze then greater wood will do yet alas they are soon consumed in their own flame and so the fire will be presently out and they will â—arce leave â—o much as any ashes behind them Vers 13. Thou hast thrust sore at me that I might fall To wit Thou O Saul or indefinitely Thou O mine enemy Vers 15. The voice of rejoycing salvation is in the tabernacles of the righteous c. This may be here laid down as a generall truth for indeed all Gods righteous servants are sure to see the salvation of God they only can will truly rejoyce in Gods salvation But here doubtlesse it is added in reference to that particular mercy for which this Psalm was composed And the meaning is that all the faithfull throughout the land should every one even in their own private dwellings rejoyce for that salvation which God had wrought for David being glad to see the day whereon so great a change was wrought that especially because they knew that his exaltation to the throne tended to the great good of the whole kingdome And so the following words the right hand of the Lord doth valiantly may be added as that triumphant song which should be sung in the tabernacles of the righteous Vers 17. I shall not die c. To wit by the hand of mine enemies It is as if he had said Mine enemies have long thirsted sought after my death indeed for many years together I have been as it were continually in the very jaws of death I have been looked upon no otherwise then as a lost dead man but I see God hath determined otherwise of me he hath reserved me for his praise I shall not die but live declare the works of the Lord. How this may be applyed to Christ whom the pains of death could not hold we may easily conceive Vers 19. Open to me the gates of righteousnesse c. That is the gates of Gods Sanctuary which are called the gates of righteousnesse 1. because there the most righteous God had chosen the Sanctuary for his habitation 2. because there the word of God was taught the only rule of true righteousnesse 3. because there the people of God were cleansed from their sins by the sacrifices that they offered up unto God so were presented righteous in Gods sight 4. because there they worshipped praised God which was a chief part of their righteousnesse 5. especially because God required that they should be a righteous people that presented themselves there in his presence did therefore enjoyn that none that were unclean should be admitted to be there And indeed this reason seems to be implyed in the following verse This gate of the Lord into which the righteous shall enter Now this David speaks to the Priests Levites that had the charge of the doors of the Sanctuary in reference to that festivity for which this Psalm was composed whereon he had gathered the people together that they might praise God for his mercy to them see the Note above vers 1. And it is expressed in a poeticall manner with a kind of triumphant joy Open to me the gates of righteousnesse as if he should have said Those gates from which I was so long banished which I did so long so earnestly desire to see Let them be now opened to me my company I will goe into them I will praise the Lord. Vers 20. This gate of the Lord c. That is of the Lords house into which the righteous shall enter according to that Isa 26.2 Open ye the gates that the righteous nation which keepeth truth may enter in Now some learned Expositours conceive that in these words David doth covertly intimate what a change there should be in matters of religion now God had exalted him to the throne to wit that whereas in Sauls time the worship of God had been neglected or at least polluted by profane ungodly wretches now by the encouragement that should be given to religion the house of God should be more carefully frequented that by such as did truly fear his Name Vers 22. The stone which the builders refused is become the head-stone of the corner That is the chief foundation corner-stone This with the three following verses seem to be the words of the people congratulating the inauguration of their new king as those expressions therein may well induce us to think it is marvellous in our eyes we will rejoyce be glad But however for the meaning of the words First doubtlesse they are meant of David As builders
are wont to cast away some stones as not fit to be laid in the building so was David despised and rejected his own father looked upon him as not worthy to be presented before Samuel when he came to anoint one of his sons to be king 1 Sam. 16.11 his brethren scorned despised him 1 Sam. 17.28 as for Saul his princes courtiers who were as the master-builders in Israel upon whom the care chiefly lay of raising advancing the glory wel-fare of the Church commonwealth of Israel in stead of owning David to be the man ordained of God to be king after Saul they persecuted him as a perfidious ungodly wretch not worthy to be numbred amongst Gods people they have driven me out this day saith he from abiding in the inheritance of the Lord 1 Sam. 26.19 yea after Sauls death all the tribes of Israel but Judah only sided with Ishbosheth would not endure to have David their king And yet at last in despight of all this opposition God brought it so about that he was established king so became the foundation corner-stone in that Church state whose peace glory he was a means under God to uphold raise united together those that had been sadly divided distracted amongst themselves And this is thus recorded that by considering what a miracle it was that he should be thus exalted to the throne men might plainly see that it was not by any ambitious policy power of his that he came to be king but merely by the decree mighty hand of God as is more fully expressed in the following verse This is the Lords doing it is marvellous in our eyes consequently how notoriously false all those slanders were that had been formerly raised of him But then 2. this is principally meant of Christ that stone cut out of the mountain without hands Dan. 2.45 who though he was despised rejected of men Isa 53.3 especially by the Priests the Scribes Pharisees the elders rulers of the people that by their place ought to have built up the Church of God who would not endure that he should be counted the promised Messiah but on the contrary persecuted him as a notorious wicked wretch not worthy to live amongst Gods people never left till they had put him to a shamefull death yet being raised from the dead he is now ascended into heaven is now become the foundation 1 Cor. 3.11 the King Head of the Church Ephes 1.22 the chief corner-stone who hath joyned together the Jews Gentiles in one body in one Church as the corner-stones in a building do joyn two walls together in whom all the building fitly framed together groweth unto an holy temple in the Lord Eph. 2.20 21. And indeed so clear a testimony this is of Christs being the promised Messiah that to prove this no place in the Old Testament is cited so often by Christ his Apostles as this is see Matth. 21.42 Mark 12.10 Act. 4.11 Rom. 9.32 1 Pet. 2.4 Vers 23. This is the Lords doing it is marvellous in our eyes To wit This bringing of a poor despised banished man to sit on the throne of Israel this bringing of a poor crucified man to be the sole Saviour Monarch of the world Vers 24. This is the day which the Lord hath made As if they had said It is the Lord only that hath given us occasion of keeping this solemn day of rejoycing praising his Name together to wit by bringing David so miraculously to the throne of Israel see the Note above vers 1. And as this is spoken in reference to Christ it may be meant of the day of our redemption the day of the Gospel or the day of the Resurrection of Christ Vers 25. Save now I beseech thee O Lord c. Having given us such a king we beseech thee save him from all evil It is an acclamation which they were wont to make to their new kings so was now used by the people when David came to the Sanctuary to give thanks for the kingdome received In the Hebrew it is Hoschiahna but in the Greek it is expressed by that word Hosanna as we may see Mat. 21.9 where the people used this acclamation to Christ when he rode into Jerusalem as being an acknowledged prophesy concerning the promised Messiah Hosanna to the son of David that is save now I beseech thee the son of David let him be victorious over all his enemies let him be preserved in his members unto the end of the world And the same is implyed in the following words O Lord I beseech thee send now prosperity to wit to our king people Vers 26. Blessed be he that cometh in the Name of the Lord c. That is Let our king who cometh by authority commission from God that he may represent Gods person seek his glory may in his stead govern save his people let him be praised extolled of all men or rather Let him be blessed of God with all blessings requisite to make his government happy a blessing to the people that both in his own person in the successe of all his enterprizes And this was also applyed to Christ by the people when he rode into Jerusalem Matth. 21.9 Hosanna to the son of David blessed is he that cometh in the Name of the Lord professing thereby their faith that he was that blessed seed that was sent of God to be a blessing to his people that the work of the Lord would surely prosper in his hands Some take these words to be a part of the acclamation of the people to David when he came to the Sanctuary But rather they are the words of the priests welcoming David to the tabernacle for clearly the following words are the priests words to the people we have blessed you out of the house of the Lord that is We whose office it is to wait upon Gods service in his tabernacle to blesse his people in his Name see Numb 6.23 we desire the Lord to blesse thee David thy followers yea we assure you that you shall be blessed that in this your king And indeed if we take the words as spoken in reference to Christ when Gods ministers do preach the Gospel what do they but pronounce the people blessed in their Lord Saviour Christ Vers 27. God is the Lord c. That is God is the Lord of heaven earth faithfull in performing all his promises or the Lord Jehovah the God whom we serve who hath revealed himself to us in his word is the true almighty God which hath shewed us light that is he hath manifested himself to be such in that he he alone hath brought us into a joyfull prosperous condition who lay before in the time of Sauls reign under the darknesse of great sorrows afflictions But especially may it be
another but Jerusalem must now be the settled place where we shall constantly meet to worship God even unto the coming of the promised Messiah Vers 3. Ierusalem is builded as a city that is compact together That is whose buildings first did not stand scattering some in one place some in another as it useth to be in villages but were joyned closely handsomely together that in a well-contrived order with a very comely proportion uniformity in the structure 2. whose inhabitants were as firmly knit together with all possible unanimity and harmony of affection being joyntly subject to the same government making profession of the same religion All which is here spoken of Jerusalem with relation doubtlesse to her former condition because in former times there had been two if not three towns in the place where Jerusalem stood the one inhabited by the Jebusites which was called the fort of Zion the other by the Israelites who did accordingly live under severall governments made profession of severall religions till David took the fort of Zion then it seems he built all the vacant places in between these two towns and compassed them both with the same walls so did perfectly unite them together and make of them one well-compacted city And this is noted here by way of extolling the beauty glory of this city purposely thereby to settle in the hearts of the people an high esteem of it which was the only foundation of all their safety and welfare that they might still own it as the city which God had chosen to be the only peculiar place of his worship and the royall seat of that kingdome under which they were to live in subjection unto all succeeding generations Vers 4. Whether the tribes goe up c. To wit at the three solemn feasts the tribes of the Lord unto the Testimony of Israel that is unto the Ark which is called the Testimony see the Note Numb 17.4 or unto the Tabernacle or the Temple where the Ark was whence the Tabernacle is usually in the books of Moses called the Tabernacle of testimony Vers 5. For there are set thrones of judgement c. That is God hath appointed that the supreme Courts of Judicature both civill ecclesiasticall shall alwaies be there see the Note Deut. 17.8 or more particularly that the Regall throne for David his successours shall alwaies be there as is expressed in the following clause the thrones of the house of David Vers 8. For my breâ—hren companions sakes I will now say Peace be within thee Least any should suspect that in transferring the Ark into Zion his own city in speaking so much for Jerusalem in the foregoing verses he aimed at his own glory the establishment of his own kingdome therefore he protests here that he desired that Jerusalem might flourish not out of any self respects but for his brethren and companions sakes to wit the whole Israel of God throughout the land who were his brethren and companions in the fellowship of the same faith and religion that because he knew that the safety happinesse of them all depended upon the welfare of Jerusalem in that God had established that to be the seat of the Sanctuary and kingdome neither could they be happy any longer then they enjoyed Gods Ordinances there and lived under the government of that kingdome PSALM CXXIII Vers 1. UNto thee lift I up mine eyes O thou that dwellest in the heavens As if he had said Finding all things in outward appearance hopelesse desperate here below I look up unto thee O Lord in whom there is hope for thy people in their greatest extremities And indeed if this Psalm was composed for the use of Gods people as it is probably thought by many Expositours when they were in Babylon or under the persecution of Antiochus Epiphanes they might well then say that they had no hope in the world but in God only Vers 2. Behold as the eyes of servants look unto the hands of their masters and as the eyes of a handmaid unto the hands of her mistresse so our eyes wait upon the Lord our God c. The faithfuls waiting upon and looking up unto God may here be compared to servants looking to the hand of their master or mistresse in three regards especially 1. as servants slaves of old did wholly depend upon the good will pleasure of their masters mistresses for their food raiment and whatever else they wanted not daring to challenge any thing but patiently waiting to receive what they were pleased to give them so the faithfull do quietly wait upon God for a supply in all their necessities 2. as such servants when they were beaten were wont to cast back their eyes sadly upon the hand of their master or mistresse that beat them even by their mournfull looks begging as it were for mercy so are Gods servants wont to look with weeping eyes unto the Lord when ever he corrects them 3. as such servants however they were wronged yet were not allowed to revenge themselves nor to lift up a hand against those that injured them in such thraldome they lived in this regard that they might not carry either sword or any other weapon about them and therefore whenever they were injured they still had recourse to their masters for aid expecting that they should take their part defend them against those that injured them so also it is with Gods servants they look up still to God to whom vengeance belongs for protection help against those that oppresse and afflict them And indeed this last is most agreeable to the sequele of the Psalm wherein they complain how exceedingly they were oppressed by their enemies As for that last clause untill that he have mercy upon us as it implyes their confidence that God would help them so also their resolution patiently to wait upon God till he were pleased to help though he deferred it never so long PSALM CXXIV Vers 1. IF it had not been the Lord who was on our side now may Israel say c. Some Expositours conceive that David speakes here in generall of all the wonderfull deliverance which God had wrought for the Israelites in all ages But because of those words now may Israel say I rather think that he speakes here of some particular deliverance upon occasion whereof this Psalm was composed wherein it was unquestionably clear that God alone had saved them by his almighty power as haply that from Absaloms conspiracy or that from the invasion of the Philistines 2 Sam. 5.17 18 or some other of the like nature Vers 3. Then they had swallowed us up quick c. That is They had utterly destroyed us that as speedily as a man is swallowed up that falls into deep waters for that he alludes thereto in this expression is evident in the following verse Vers 4. Then the waters
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
earth shall praise thee O Lord when they heare the words of thy mouth That is So many of the kings of the earth farre near as shall heare how wonderfully thou hast made good what thou hadst spoken concerning me both when thou didst command me to be anointed king when thou didst promise to settle me in the throne of Israel though I lived then in a low mean condition shall hereupon praise thy name Yet because David was a type of Christ we may well also understand this of the kings of the Gentiles when they should be converted upon the preaching of the Gospel to them Vers 5. Yea they shall sing in the waies of the Lord. That is They shall with singing praise the works of the Lord in bringing me to the kingdome which he had promised me the manifold strange waies whereby he brought it about or They shall praise the Lord with singing they themselves the whilst walking in the waies wherein the Lord hath appointed them to walk But this indeed may be most fitly said of the converted Gentiles with respect to their exceeding joy for the glad tidings of the Gospel Vers 6. Though the Lord be high yet hath he respect unto the lowly c. That is Though the Lord be a God of transcendent majesty hath his habitation in the highest heavens yet he beholdeth the lowest the meanest and the most despised amongst men yea he beholdeth them with a favourable countenance to pity deliver exalt them in due time especially when they are also of an humble and lowly spirit For that this is included appears by the following clause but the proud he knoweth afar off that is though he knoweth them well enough yet it is not in a friendly manner but with contempt he stands aloof from them even as they look with contempt upon others so doth the Lord upon them And then taking these words also as spoken with reference to the times of Christ the meaning is clear to wit that God is very tender over poor humbled sinners but that he abhors those that are proudly conceited of their own righteousnesse Vers 7. Though I walk in the midst of trouble thou wilt revive me That is Thou wilt preserve and deliver me even when I might seem to be in the very jaws of death or Thou wilt comfort me against all terrours and sorrows inward and outward see the Notes Psal 71.20 and 80.18 Vers 8. The Lord will perfect that which concerneth me c. That is Though I should still meet with more and more troubles and though mine enemies should still rage never so much against me God will perfect the work of my deliverance and salvation yea whatever he hath promised to doe for me Thy mercy O Lord endureth for ever forsake not the works of thine own hands that is give not over what thou hast begun to doe for me PSALM CXXXIX Vers 1. O Lord thou hast searched me and known me That is thou hast exactly known me see the Note Psal 7.9 Yet some take it thus that God had proved and sifted him by many trials and so had exactly discovered all that was in him But now the scope of this long discourse which David here enters into concerning the omniscience of God was either 1. hereby to intimate that he made his addresses now to God with all sincerity as to an all-seeing God or 2. hereby to appeal as it were to God concerning his innocency in regard of the false slanders of his enemies as that he did no way favour any wicked or bloudy purpose in himself or in others which he seems to urge vers 19. Surely thou wilt slay the wicked O God depart from me therefore ye bloody men or 3. hereby to presse God to help him because he knew his streights exactly understood his condition in every regard Vers 2. Thou understandest my thought afar off That is Though thou art in heaven I upon earth yet thus far off thou knowest every thought of my heart or rather Thou knowest my thoughts long before they be brought to effect or long before they come into my mind Vers 3. Thou compassest my path c. This may be read as it is in the margin Thou winnowest my path then the meaning is that God did as clearly see every way of his as the corn is seen when it is winnowed from the chaff But reading the words as they are in our Bibles Thou compassest my path c. the meaning must needs be that God was on every side present with him whereever he was whatever he did therefore must needs know all his actions And indeed considering the expressions here used Thou compassest my path my lying down art acquainted with all my waies it is not improbable which some think namely that David doth herein allude to the knowledge which huntsmen often get of some wild beast by watching tracing her every way that they know exactly where she useth to goe where to lye both by day night and are acquainted with all her paths see also vers 5. Vers 4. For there is not a word in my tongue but loe O Lord thou knowest it altogether That is I speak not a word but thou knowest it yea and with what mind and to what purpose it was spoken or If I be but about to speak whilst my words are yet as it were in my tongue thou knowest what I mean to say before I speak it or though I should never speak it Vers 5. Thou hast beset me behind and before c. That is Thou dost environ me on every side with thine omnipresence see the Note above vers 3 and laid thine hand upon me that is there is no fleeing out of thy sight or presence I am in that regard as if thou layedst thine hand upon me and keptst me prisoner that I should not stir away from thee or this phrase may be used to imply that he must needs be every where in Gods eye because he was upheld preserved and guided led by Gods all-disposing power and providence so that he could not turn or stir any where but as he would have him Yea some conceive that here again David alludes as before vers 3. to a huntsmans besetting and seising upon some beast he hath pursued when at last he claps his hand upon her Vers 7. Whether shall I goe from thy spirit c. That is that I may be where thou who art an infinite spirit art not present as it is more clearly expressed in the following clause or whether shall I flee from thy presence Or Whether shall I goe from thy spirit that is to be hid from thy eye that thou maist not know where I am Because men know understand things by their spirit which is a faculty of the inward man according to that 1 Cor. 2.11 what man knoweth the things of a man save the spirit of a man
assistance and therefore observable it is that Solomon saith not that the preparations of the heart are from man but in man and from the Lord. Yea if we should conceive that in the first clause the word are was to be understood as some translate it The preparations of the heart are in man but the answer of the tongue is from the Lord the meaning can be no more but this that when men have meditated in their hearts both what they will speak how and in what order they will speak it and so there are in their minds whole armies as it were of thoughts marshalled in order as in battel-array which the Hebrew word that we translate preparations or disposings doth clearly signify yet shall they for all this be no farther able to expresse themselves then as God shall enable them give them utterance nor shall they alwaies speak what they purposed but what God shall cause them to speak a multitude of thoughts they may have in their minds but without God they shall not be able to utter a word Vers 2. All the waies of a man are clean in his own eyes c. See the Note chap. 14.12 but the Lord weigheth the spirits that is he doth exactly know observe the souls hearts of men what their intentions the affections and dispositions of their minds are whether their hearts be purged by faith or no whether they be pure and sincere or profane and hypocriticall and so he discovers how vainly they deceive themselves and so condemns that which to them seems right Vers 3. Commit thy works unto the Lord c. To wit by taking direction from his word aiming in all things at his glory but see the Notes Psal 37.5 and 55.22 and thy thoughts shall be established that is thou shalt enjoy a sweet settlement tranquillity in thy thoughts and spirit or thy purposes desires shall be accomplished thy heart being confirmed with chearfulnesse to proceed on in those waies which shall be most effectuall for the accomplishment of them Vers 4. The Lord hath made all things for himself c. That is for his own glory and there are some that under these words comprehend not only Gods work of Creation but also the works of his continuall Providence to wit that he doeth all things for his own glory yea even the wicked for the day of evil that is say some Expositours that he might use them as his instruments for the punishment of others or rather that he might glorify himself by the manifestation of his justice in their deserved destruction The wicked both angels men were not created wicked by God but were made so by themselves yet God foreseeing what they would be made them that his glory might be advanced by their ruine whilest they continually doe what they can to dishonour him and to oppose his glory Vers 5. Every one that is proud in heart c. Not every one that hath pride in his heart but every one in whose heart pride rules reigns yea though he shew it not outwardly as many do is an abomination to the Lord to wit though outwardly he lives in never so gallant a condition and so God seems to give him all things according to his own hearts desire though hand joyn in hand he shall not be unpunished see the Note chap. 11.21 Vers 6. By mercy and truth iniquity is purged c. First Most of our best Expositours understand this of Gods mercy truth to wit that by Gods free grace in Christ and by his faithfull performance of the promises that he hath made to his people in him namely when they doe what he hath required of them in those his promises all the sins they have committed are perfectly expiated pardoned And indeed these words mercy truth are frequently thus taken in the Scripture as before chap. 14.22 2 Sam. 15.20 and in divers other places Again 2. many others understand it of mercy and truth in the people of God meaning by mercy and truth true mercifulnesse or mercifulnesse all justice and truth in mens dealing or mercy the profession and belief of Gods saving truth and that hereby iniquity is said to be purged not because these are the meritorious cause of purging men from their sins but either 1. because these are tokens and evidences of those whose sins are pardoned or 2. because these things do many times procure from God a remitting of temporall punishments as Ahabs humiliation did for him 1 Kings 21.19 3. because mercy and truth that is true faith working by love charity are the means of giving us an interest in that bloud of the Mediatour whereby our sins are purged So that the drift of these words they say is to shew that in all the sacrifices which were in those times offered for the purging away of sins God did not so much regard the pomp of their sacrifices and outward ceremoniall worship whereon the most of men did wholly rely as the spirituall graces of mercy and truth in those that offered them Both these Expositions I conceive are safe though the first seems to me the clearest And then accordingly for the second clause and by the fear of the Lord men depart from evil that is they avoid it or abandon it for the time to come the drift of that must be to shew either that when God of his mercy and truth doth acquit men from their sins it is upon condition that they return not to those sins again but that thenceforth they should fear God and serve him in holinesse and righteousnesse all the daies of their lives or else that as mercy and truth do clear us from sins already committed so the fear of the Lord preserveth us from sin for the time to come Vers 7. When a mans waies please the Lord he maketh his very enemies to be at peace with him To wit by over ruling their hearts so that though they hate him yet they shall not seek to hurt him or by inclining their hearts to love him and to doe him good or else by bringing things on either side to that passe that his enemies shall be in policy glad to seek to be at peace with him So that if by endeavouring to do that which may please God we provoke men to displeasure against us it matters not God can easily help this Vers 8. Better is little with righteousnesse c. To wit when the man that enjoyeth it is righteous and his little estate hath been gotten righteously then great revenues without right see the Notes chap. 15.16 and Psal 37.16 Vers 9. A mans heart deviseth his way c. That is whether he will goe or what he will doe but the Lord directeth his steps that is he connot take a step without Gods assistance he shall neither do nor effect any thing but according to the will and providence of God But see the Note above vers
Notes Deut. 11.14 Job 29.23 Vers 16. How much better is it to get wisdome then gold c. To wit because wisdome is the riches of the soul that can never be lost that never brings those vexations with it that do alwaies accompany outward riches that is many waies advantageous to men in this life and will surely bring them to life eternall hereafter see the Notes also chap. 3.14 and 8.11 Vers 17. The high way of the upright is to depart from evil c. That is this is their ordinary course their constant purpose desire endeavour is to shun every evil way though through mistake or violence of temptation they may sometimes step into the by-waies of sin To which some adde also that to depart from evil is said to be the high way of the upright because it is as rode-waies are wont to be an easie and a safe way an easie way because it is plainly made known in the word of God and because his affection to it inuring himself to walk in it makes it no way so hard to him as it is to others and a safe way because there is no â—anger of any evil or mischief in it Which is farther set forth in the following clause he that keepeth his way that is that keepeth close to the way that God hath prescribed him preserveth his soul to wit because he shall be surely under Gods protection here and shall as certainly escape eternall destruction hereafter Vers 18. Pride goeth before destruction c. See the Note chap. 11.2 Vers 19. Better it is to be of an humble spirit with the lowly then to divide the spoil with the proud This seems to be inferred from the foregoing Proverb And if by the lowly here we understand those that are in an afflicted and low condition then the meaning of the Proverb is clearly this that it is much better to be a poor man and humble which are joyned together because such a condition doth many times bring men to be of an humble spirit then to be rich and proud as usually rich men are or that it is better to be in the state of poor captives and to be humble then to be in the state of conquerors and proud which is said because nothing doth more puff up the spirits of men then victories in the war usually doe But if by the lowly we understand men of a lowly humble spirit then the meaning must be that it is better to be one of those that are of an humble lowly spirit to wit though thereby a man be the more wronged as the humble that will bear injuries usually are then to be one of those proud ones that are usually oppressors of others and so to have a share among them when they divide the spoil Vers 20. He that handleth a matter wisely c. Or He that understandeth a matter that is that will undertake nothing rashly but by due pondering advising beforehand of what he intends to doe maketh sure that he throughly understandeth what he is to doe and how it is to be done and then doth accordingly manage his work in a prudent manner shall find good that is shall prosper in what he undertakes shall have much refreshing comfort in the prudent successefull carrying on his enterprises and who so trusteth in the Lord happy is he to wit because the Lord will not fail those that trust in him but will blesse their endeavours yea though they should some way fail in managing their affairs Now the joyning of these two thus discovers that the drift of this Proverb is to shew that both these must be joyned together we must not under a pretence of trusting in God neglect any due care of ordering our affairs as becomes wise men neither must we trust in our care and wisdome for the managing of our undertaking but for our successe therein must rest wholly upon God without whose blessings the endeavours of the wisest men are nothing worth Vers 21. The wise in heart shall be called prudent c. By the wise in heart may be meant the godly man or the man that is truly wise see the Note chap. 10.8 the man that hath some good measure of knowledge understanding and by this that he shall be called prudent may be meant that he is and is deservedly to be accounted a wise and prudent man as Isa 4.3 he that remaineth in Ierusalem shall be called holy that is shall be holy or that he shall shew himself to be and shall be acknowledged and commended to be an intelligent prudent man yea though he never seeks to set forth himself as such in any way of ostentation And so in the following clause and the sweetnesse of the lips encreaseâ—â— learning by the sweetnesse of the lips may be meant any manner of speaking in a way of instruction whereby mens words are pleasing delightfull to the hearers as when men speak fitly meekly affectionately prudently which will indeed allay the sharpnesse of reproofs or else more particularly the gift of speaking eloquently and elegantly and then of this it is said that it encreaseth learning which though it may be truly said of the teachers improoving his own knowledge by instructing others yet here it is meant of the edifying profiting of his hearers Because men will usually flock after such a teacher and because such a gift of utterance and elegancy in speaking doth work powerfully upon the hearts of the hearers therefore it must needs encrease learning very much And so the drift of the Proverb may accordingly be either 1. to set forth the excellency of wisdome the first clause shewing the good it doth to the wise man himself to wit that thereby he attains to the vertue and praise of prudence and the second what good it doth to others by causing in them an encrease of learning or 2. to discover what an accession to wisdome eloquence is a wise man shall be esteemed for his knowledge and learning though he be not able elegantly to expresse himself but it is the gift of eloquence that makes men instrumentall for the encreasing of knowledge and learning in others Vers 22. Vnderstanding is a wel-spring of life to him that hath it c. That is it yieldeth life constantly abundantly to those that have it or rather it is in those that have it a constant means of conveying life to those that are instructed by them see the Notes chap. 10.11 13 14 but the instruction of fools is folly that is say some it is a folly to instruct fools or fools will be instructed no way but by their own folly that is by the miseries which their folly brings upon them But the meaning is rather this that when fools undertake to advise any body they can utter nothing but that which is foolish and wicked or that when false teachers instruct men their instruction is mere folly And so that
cannot easily dive to find what is there or like waters that are in a deep pit or well or far somewhere under ground which cannot easily be gotten up and that because it is in a manner impossible to know what is in the heart of a man for what man knoweth the things of a man save the spirit of a man which is in him saith the Apostle 1 Cor. 2.11 especially when he shall set himself to dissemble conceal his purposes And some think too that man is here mentioned in opposition to women who are usually more inclinable to blab forth all that is in their thoughts but a man of understanding will draw it out that is a wise man will many times by the prudent observation of mens gestures and actions the words that fall from them and the company that they keep by propounding questions to them and entring discourse with them as if they minded something else guesse very right concerning that which is in their hearts Vers 6. Most men will proclaim every one his own goodnesse but a faithfull man who can find The meaning of this is very easy But if we read the first clause as it is in the margin of our Bible most men will proclaim every one his own bounty c. then the meaning may be either 1. that it is usuall with men to boast of the great good they have done or which they intend to doe for others but that it is rare to find a man that really hath done what he saith he hath done or that doth faithfully make good his great promises or 2. that it is easier to find men that are bountifull to others then to find faithfull men that injure no man or then it is to find one that is a faithfull good man in every regard or 3. that amongst the many that will boast of their bounty there are but few to be found that are faithfull therein that is that do good to others sincerely for Gods sake with a good conscience and out of unfeigned love to those to whom it is done Vers 7. The just man walketh in his integrity his children are blessed after him To wit the rather because he will be sure to leave nothing to his children but what was well gotten because many times such children by reason of the good example and education of their parents are also righteous themselves But see the Note also Psal 37.26 Vers 8. A king that sitteth in the throne of judgement scattereth away all evil with his eyes Either the meaning is in generall that where the magistrate doth look to see judgement carefully and constantly executed upon offenders wickednesse will not there dare to appear or else it may be meant particularly of the supreme magistrate to wit that when he keeps a watchfull eye over the whole kingdome this will suppresse all vice amongst the people or rather that when he doth use to sit in the judgement-seat in his own person and doth not leave all to be done by inferiour judges this his care to see things with his own eyes and accordingly to judge of them will be a singular means to restrain the people from much evil thaâ— because he is not in such danger to be corrupted and is wont to punish with greatest severity by reason of the majesty of his person is most terrible to offenders Yet the meaning of this expression may be also that such a king may wiâ—h a frown awe his people from doing evil Vers 10. Divers weights and divers measures both of them are alike abomination to the Lord. As namely when men keep a lesser wherewith to sell to those that are simple and may be easily gulled and a greater for the wiser sort But see the Notes chap. 11.1 and 16.11 and Deut. 25.13 Vers 11. Even a child is known by his doings c. That is By that which is commonly and generally done by a young child in his gestures speeches and actions a very probable discovery may be made concerning him whether his work be pure or whether his work be right that is whether that which he doeth for the present be pure and right as it ought to be whether there be a work of saving grace wrought in him and so whether that which he doeth proceeds from an honest upright heart and consequently whether he be like to take a good course when he comes to mans estate Vers 12. The hearing ear and the seeing eye the Lord hath made even both of them Solomons drift in mentioning this may be to imply either 1. that therefore God must needs hear and see whatever is spoken or done by men for which see the Note Psal 94.9 or 2. that therefore God can give or withhold the use of these senses to men as seemeth good to himself and consequently that it is fit that men should be thankfull to God for them not abuse them in any sinfull way but use them to his glory and for those ends for which they were especially given them of God as namely their ears to hear the instruction of wisdome and their eyes to view Gods works both of creation and providence to look into those holy writings which God hath given men for the well-ordering of their lives yea and that when men do thus use them in a right manner it is fit that they should acknowledge that this also is the gift of God and that it is not of themselves But then again this may be understood of a spirituall ability to see and to hear And indeed severall of our best Expositours do understand it particularly thus that the seeing eye of the teacher or of the magistrate whereby he looks to the well-ordering of the people the hearing ear of the people whereby they hearken to the instruction of their teachers and the command of their superiours are both from God so that neither are therefore to insult over the other but that the welfare of kingdomes and commonwealths procured hereby is wholly to be ascribed to God Vers 15. There is gold and a multitude of rubies c. As if he should have said Many such precious things there are in the world which worldly men do highly esteem but the lips of knowledge that is wise gracious speech are a precious jewell that is far more precious then those precious things before-mentioned see the Note chap. 3.14 And hereby may be meant both what a treasure it is for a man to be able to speak wisely and learnedly and likewise what a precious priviledge it is to be instructed in the word and wisedome of God by such a man Vers 16. Take his garment that is surety for a stranger c. See the Notes chap. 6.1 and 11.15 The meaning may be only this that if a man be so foolish as to be surety for strangers whom he knoweth not we may be assured that such a man will in time be brought to such poverty that sooner or
together with that the other may be also implyed Vers 29. The glory of young men is their strength and the beauty of old men is the gray head See the Note chap. 16.31 The drift of this Proverb is to shew that both young and old have their severall ornaments and so have need of one another and ought to respect one another Vers 30. The blewnesse of a wound cleanseth away evil so do stripes the inward parts of the belly Some take this to be spoken by way of similitude thus As by cutting and launcing the body which doth usually leave blew scars behind it as in letting bloud or making issues c. a great deal of corruption is usually let out of mens bodies and by that means they are cured of very dangerous diseases so sharp corrections which pierce as it were even to the very entrails do purge men from sin or so do stripes cleanse men even from their inward and secret sins But I see not but that both clauses may be understood of the benefit of correction The blewnesse of a wound cleanseth away evil sharp reproofs or corrections whether from God or man which are as blows that make men black and blew oâ— wounds that leave a blew scar behind them do make men abandon their evil waies And then the following clause so do stripes the inward parts of the belly is added to shew either that such sharp corrections do purge away even the secret evils of the mind which are as the inward parts of the belly as well as the wickednesse of the outward man or else that then corrections are in this way profitable to men when they affect men inwardly and wound their very hearts and souls with pain and sorrow wicked men will not be reformed but by exceeding sharp corrections CHAP. XXI Vers 1. THe kings heart is in the hand of the Lord as the rivers of water he turneth it whethersoever he will That is As husbandmen and others do carry the water of rivers by trenches water-courses and pipes into their grounds or elsewhere which way they please or rather As God by his Providence turneth the rivers sometimes one way and sometimes another and sometimes causeth them to turn backward a quite contrary way to that wherein they were before going as seemeth good in his own eyes so doth he also turn about the thoughts affections and desires even of kings themselves to will and nill what he will have them sometimes for the benefit sometimes to the hurt of their subjects and often contrary to what they had determined And this is noted as most remarkable in kings because by reason of their great power and pride they seem able to doe almost what they please and are usually so violent and head-strong in their resolutions that there is no diverting them from what they have purposed or said they will doe being herein indeed like the heady and violent streams of some great rivers that carry all before them with unresistable fury whereas yet notwithstanding they have not so much as their own wills at their own disposing but God over-rules them as he pleaseth Vers 2. Every way of a man is right in his own eyes c. See the Notes chap. 14.12 and 16.2 Vers 3. To doe justice and judgement c. To doe unto all men that which is every way equall and just and that not out of any carnall affections but out of true judgement and approbation of justice is more acceptable to the Lord then sacrifice that is then any of the services enjoyned by the ceremoniall law and consequently then any outward act of Gods worship enjoyned by the moral law such as prayer and hearing the word c. and that because God doth more delight in the solid and substantiall services enjoyned by the law then in those that are merely externall and ceremoniall and because he is better pleased with those duties that are profitable to men then with those that seem more immediately to have respect unto himself Vers 4. An high look and a proud heart and the plowing of the wicked is sin The difficulty of this Proverb lyes chiefly in the last clause Some of our best Expositours do literally understand by the plowing of the wicked their labouring in their particular callings which they say is sin in them because unto them that are defiled and unbelieving is nothing pure Tit. 1.15 And thus they make the drift of this Proverb to be the setting forth of the misery of wicked men by shewing that in all things they doe they sin against God not only in those things which are simply evil in themselves such as are their proud thoughts and high looks their ambitious aspiring after things that are too high for them but also in all their naturall and civill actions which not being evil in themselves yet become sin to them and that because the men being evil nothing can be good that proceeds from them as a corrupt tree cannot bring forth good fruit Matth 7.18 By the wickednesse the pride other filthy corruptions that are in their hearts all their actions must needs be defiled But then by the plowing of the wicked some do understand figuratively the plots and projects and busy endeavours of wicked men for which see the Note Job 4.8 that these are said to be sin because they are all for some sinfull practise or other yea for many and manifold sins and mischiefs and indeed it may be rather understood of the mischief they endeavour to doe because men in their pride care not what mischief they doe yea and this is elsewhere called plowing Psal 129.3 The plowers plowed upon my back they made long their furrows As for that translation of this clause which is set in the margin of our Bibles and the light of the wicked is sin if that be received then the meaning must be either 1. that wicked men are wont to glory in their sin so far are they from hiding and bewailing their sins that they exalt themselves therein as counting it their only splendour and glory or 2. that their wisdome and quick-sightednesse in all affairs wherein they are wont proudly to vaunt themselves tends to sin and carries them into many sinfull courses or 3. that their good works though they make a splendid shew before men are an abomination to the Lord or 4. that their endeavouring to exalt themselves and to be eminently conspicuous above others is sin or 5. that their great prosperity pomp and glory in the world wherein they much pride themselves is an occasion of much sin to them Vers 5. The thoughts of the diligent tend only to plenteousnesse c. That is when a man doth wisely before-hand think and contrive how to manage his affairs if he do afterwards diligently prosecute what he hath contrived he must needs grow rich but of every one that is hasty only to want that is the thoughts of those that are hasty to
of the toil and labour wherewith all earthly things do weary men to wit that this is so great that it is unutterable both because the creatures are so innumerable about which they are exercised and because there are so many several wayes whereby men are wearied with them And so this may imply also why in the next words he instanceth onely in mens seeing and hearing because it is not possible to speak of all things particularly The eye is not satisfied with seeing nor the ear filled with hearing whereby may be meant either 1. That they can never hear or see enough of those things wherewith they are delighted but that still they would see and hear them more and more and are vexed when it cannot be Or else 2. that when they have seen or heard some things even to wearinesse yet then they are not satisfied but would see or hear something more to give them further content And hereby Solomon would imply that it is thus also in all other things men are continually wearying themselves about them as having an unwearied desire to enjoy them and yet when they have them they are not satisfied neither with their enjoying of them So that the only way for men to be happy is to look after spiritual blessings in heavenly places those things that eye hath not seen nor ear heard which though they yield true and full contentment to men yet they are never weary of them but still desire to partake of them more and more Vers 9. The thing that hath been it is that which shall be c. As if he should have said As no man hitherto could attain happinesse in any earthly things so neither shall any man attain it in time to come and that because all naturall things continue still the same that they have formerly been according to that unquestionable axiome in Philosophy Natura nihil molitur novi Nature produceth no other but the same effects it hath formerly done and so likewise it is for all humane and voluntary actions they are still the same for substance as formerly as it followeth in the next words and that which is done is that which shall be done and thereupon he concludes and there is no new thing under the sunne Now the drift of these word is to prove the vanity of all things in regard of making men happy from the perpetuall impossibility there is that ever any man should attain to a better condition of worldly felicity then others in former times have attained and that because all things and all the actions and endeavours of men have been are and shall alwaies be the same for substance former ages have gone as farre for the searching after and attaining of happinesse in the things of this world as the later can do nor shall the generations following find more then others have done before them It is not therefore to be questioned but that many things have been done and may be done in the world in regard of particular individuall circumstances which have not been done formerly We reade that Lamech's sons found out several inventions that had not been known in former daies Gen. 4.21 32. And we know that in later times some discoveries of new things have been made as of the Mariners card the Art of Printing Gun powder c. To be sure the works of God have been many times strange and new such as never were done before as when the earth swallowed up Korah Dathan and Abiram that was a new thing Numb 16.30 and when the only begotten Son of God was incarnate and made man The Lord saith the Prophet Jer. 31.22 hath created a new thing A woman shall compasse a man But I say this is not that which the Prophet here intends His meaning is that there is no new thing to be found or discovered so farre exceeding the discoveries of former times as that the knowledge of it or the enjoyment of it can satisfie the heart of man and make him truly blessed As in order to happinesse there is no more content to be found in the creature then formerly there hath been the whole state of the world and all things therein are as subject to changes and revolutions as formerly they have been And so the condition of mans life his affections and endeavours are still the same they yield no more satisfaction but full as much vexation to men as formerly they have done And therefore no new foundation or means of happinesse can ever be found in the things here below If we desire to find out those new things which will make us happy we must seek them in the Word of God where new and wonderfull things are still and still to be found Psa 119.18 1 Cor. 2.9 and where God hath discovered to us that new and living way Heb. 10.20 which can only bring us into the new Jerusalem where there will be still new delights and that without the least wearinesse unto all eternity Vers 11. There is no remembrance of former things c. That is we know little or nothing to speak of concerning those things that have been done in former times neither shall there be any remembrance of things that are to come with those that shall come after that is of those things that shall be done hereafter the succeeding posterity will know as little as we do of those things that were done in the ages before us Now this is here added either 1. To imply that the knowledge which men have of things doth perish with them and that it is at the best but weak and imperfect and therefore cannot make them happy If some new things be found out as many old things are forgotten and so through the brevity of mans life and the narrownesse of his experience the stock of his knowledge must needs be very defective Or 2. to intimate one reason amongst many others why men do earnestly seek for happinesse in earthly things namely because we know not the things of old and so do not take notice how they of former ages have been deceived in seeking happinesse in those things which if we did it would caution us and we would not suffer the flattering vanity of earthly things to deceive us as it hath done so many before us Or rather 3. with reference to the foregoing verse to give a reason why many men think those things new which indeed are not so and so will think hereafter to wit because men do not know what hath been done in former times which if they did exactly know they would find that there is nothing done which hath not had its pattern and parallell at least something as excellent as it in foregoing ages Vers 12. I the preacher was king over Israel in Jerusalem See the Note above ver 1. Having spoken concerning the vanity of all things in generall here Solomon addresses himselfe to shew the vanity of some speciall and principall things wherein most men do seek
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
all that is his all his graces and glorious excellencies and he hath the command of all that I have And this seems also to be another of those passages which are often repeated as the burden of the Song See the Note above vers 7. He feedeth among the lilies As if she should have said He feeds his flock in fruitfull pleasant flowred and sweet pastures such as may well be called gardens rather then meadows and therefore it is no wonder though I have set my heart upon him and do thus triumph in his love Some take the word He feedeth passively and so would have the meaning to be that the graces and services of his Saints are the choice dainties whereon Christ feeds sweet and pleasant as lilies And then of those that understand it actively of his feeding his flock among the lilies as before chap. 1.7 some say it is meant of his feeding his Saints in his heavenly Paradise with sweetest pleasures and delights But others again understand it better of the Church here below to wit either that Christ exerciseth his Pastoral office among pure and lovely Christians lilie-white Saints and such as grow up as lilies Hos 14.5 or that he feedeth his flock with goodly Scripture truths and mysteries or with very precious and sweet Ordinances Or yet in more generall tearms this expression may imply either that Christ is very sweet to his Spouse or that he deals bountifully with his people and carries himself with much sweetnesse towards them Vers 17. Vntil the day break and the shadowes flee away c. Some referre this to the last clause of the foregoing verse He feedeth among the lilies until the day break and the shadowes flee away and accordingly they would have the meaning to be this that Christ doth the work of a Pastor amongst his pure and precious flock feeding them with his holy Ordinances until the morning of life eternall shall drive away the shadowes of this world and then there will be no farther need of the word and Sacraments but he will converse with his Saints in a more glorious manner and shew himselfe to them face to face in the splendor of his heavenly kingdome unto all eternity But taking the words as they are placed and joyned together in our Bibles Vntil the day break and the shadowes flee away turne my beloved c. The mystical sense is farre more cleare namely that the Church finding that her beloved had withdrawne himselfe which was hinted in the foregoing Note doth here call upon him to returne againe and that as one not able to endure his absence turn my beloved or rather that she desires of him being now present and having now much cheared her with a gracious visit that when ever he should see cause to withdraw himselfe from her as there are times indeed when Christ doth hide himselfe from his Church and people Isa 45.15 Verily thou art a God that hidest thy selfe O God of Israel the Saviour he would be ready upon all occasions to returne to her help and comfort againe As for the first branch of this verse Vntil the day break and the shadowes flee away some take it to be all one in effect as if the Church had desired that this Christ would doe so long as there was a succession of day and night that is as long as the world should continue As if she had said As long as the Sunne shall break out day after day in the morning and as long as upon Sun-setting the shadows shall flee away the ground of which expression is because in the evening the shadowes doe runne out in length as seeming to flee away according to that of the Prophet Jer. 6.4 Woe unto us for the day goeth away for the shadowes of the evening are stretched out be ready seasonably to come in to my refreshing And so they make this place parallel with that Psal 89.29 36 37. concerning which see the Notes there and that this until is all one in effect as if the Spouse had desired it might never be otherwise see the Note above ver 7. But I rather take these words Vntil the day break and the shadowes flee away to be a Periphrasis of the day of Christs second comming which is elswhere called the day of the Lord 1 Thes 5.2 and the day of Christ 2 Thes 2.2 and with respect to the generall Judgement that shall then be the great and the terrible day of the Lord Joel 2.31 By the darknesse of the night in the Scripture is usually meant times of ignorance and sinne as Mic. 3.6 Night shall be unto you that you shall not have a vision and it shall be dark unto you that ye shall not divine and the Sunne shall goe down over the Prophets and the day shall be dark over them and Eph. 5.8 Ye were sometimes darknesse but now are ye light in the Lord. And so also times of trouble and sorrow as in Lam. 3.1 2. I am the man that hath seene affliction by the rod of his wrath He hath led me and brought me into darknesse and not into light And againe by the day is often meant a time of knowledge and holinesse and comfort and joy as in 1 Thes 5.5 Ye are all the children of light and the children of the day c. And Rom. 13.12 13. The night is farre spent the day is at hand let us therefore cast off the works of darknesse and let us put on the armour of light Let us walk honestly as in the day c. See the Note also Esth 8.16 And so here by the day break and the shadows fleeing away is meant the breaking forth of the Lord Christ that Sun of righteousnesse in the brightnesse of his glory at the day of his second comming and the fleeing away of all the shadowes of ignorance and sinne and misery thereupon for as upon the breaking forth of the morning light the darknesse of the night which is nothing else but the shadow of the earth interposed betwixt us and the Sunne doth sodainly vanish away and as the shadowes of the Ceremoniall Law as they are called Col. 2.17 Heb. 10.1 did all flee away at the day of his first comming so in the shining forth of that glorious morning of the day of his second comming as it is called Psal 49.14 All the shadowes of sinne and ignorance and sorrow shall be sodainly chased away after which there shall be no more any night but the Church shall be for ever in a state of perfect light and joy That therefore which the Church here desires of Christ is that he would alwayes constantly even unto the day of his second comming be ready at hand to come in to her help and comfort in all times of tribulation and desertion and so support her and stirre up the graces that were in her that she might persevere unto the end I know some limit this request of the Spouse to the faithfulls desire
chaines of gold and pearle which women used to hang about their necks as their chiefest ornaments he addes these words Whereon there hang a thousand bucklers c. And by these bucklers and shields are meant either 1. the many and manifold gifts and graces wherewith God hath fitted his Ministers for the defence of his Church together with the purity of their doctrine their zeale in preaching and holinesse of life whereby the Church is very much beautified and strengthened or 2. the divine sayings that are in the Scripture the examples of the Saints in former times that are there recorded and the many precious promises which are there stored up concerning the many severall wayes of defence whereby God will surely protect his people against all dangers as by the Ministry of the Angels c. Or 3. the Worthies that through faith should be a great defence to the Church such as the Martyrs and others have been or the heroicall acts that should be done by them whereby the Church should become dreadfull even to her enemies or 4. that in the shield of faith as the Apostle calls it Eph. 6.16 there is virtually the defence of a thousand shields Vers 5. Thy two breasts are like two young roes that are twins which feed among the lilies That is In fruitfull pleasant and sweet pastures see the Note Chap. 2.16 to imply that they were little plump juicy cleare faire and pleasant to behold and they are compared to two young roes that are twins to imply that they were of the same forme size and proportion every way as like as twins use to be And now by these breasts of the Church in the beauty whereof much of the beauty of the Church is said elswhere to consist Ezek. 16.7 Thou art come to excellent ornaments thy breasts are fashioned Some againe hold that the Pastors and Teachers in the Church are meant and that with respect to their catechizing and instructing people in the Principles of Religion their feeding of the younger and weaker Christians those that are yet but babes in Christ with the sincere milk of the word 1 Pet. 2.2 according to that of the Apostle 1 Cor. 3.2 I have fed you with milk and not with meat for hitherto ye were not able to beare it and that 1 Thes 2.7 We were gentle among you even as a nurse cherisheth her children And indeed well may Ministers be tearmed the Churches Breasts because they are so affectionately desirous to nurse up those they have brought forth unto Christ As a womans breasts will ake till they be drawne so are Ministers even pained with earnest desires that people would be instructed by them in the word of life and salvation I long to see you saith the Apostle Rom. 1.11 that I may impart unto you some spirituall gift and as the more a womans breasts are sucked the more the milk encreaseth neither doth any thing sooner dry up the breasts then not giving suck so it is with Ministers the more they teach the fuller and more able they are for the work of teaching neither doth any thing sooner blast and dry up their gifts then when they are negligent in teaching And then likewise Preachers of the Gospel may well be compared to young roes because the Gospel was by those that first preached it so speedily spread in most parts of the world and to young roes that are twins c. because they are so richly furnished with gifts and graces for the work of their pastorall office and thereby such a goodly ornament to the Church and because they are of one heart and mind and doe carry on the work of the Lord unanimously delivering nothing to the people but the pure words of Christ whose lips are said to be like lilies Chap. 5.13 But then others againe understand the old and new Testament to be the two breasts of the Church which are as like as twins one to the other continually full of that sweet and saving doctrine of life and salvation so that her children may alwayes suck and be satisfied as the Prophet speakes Isa 66.11 with these breasts of her consolations and may be refreshed and nourished and grow up unto life eternall These two yea and some take these two breasts to be the two Sacraments or the Word and the Sacraments Vers 6. Vntil the day break and the shadowes flee away c. Some learned Expositors will have this to be the reply of the Spouse But unlesse there were some evident reason for it as indeed there is not considering that both the foregoing words and those likewise that follow are clearely the words of the Bridegroome I see not why these should not be taken as his words also The Spouse the Church had desired Chap. 2.17 that Christ would upon all occasions visit her in much mercy Vntil the day break and the shadowes flee away turn my beloved and be thou like a roe or a young hart upon the mountaines of Bether for which see the Notes there And therefore it seemes most probable that here Christ answers that desire of his Spouse Vntil the day break and the shadowes flee away I will get me to the mountaine of myrrh to the hill of frankincense for the understanding whereof we must know that it may well be that the Spirit of God doth here allude to certain mountains and hills that were replenished with all kinde of odoriferous trees the same perhaps which were before called the mountaines of Bether neere to which Solomon had a vineyard whether he used to retire himselfe 2. That by the mountaine of myrrhe and the hill of frankincense may be meant either 1. the Temple at Jerusalem where myrrhe and frankincense were daily offered unto the Lord which some think the more probable because the word Mor in the Hebrew which we translate myrrh may seeme to have some allusion to the Mount Moriah which might be so called at first because it was a place where much myrrh grew where it is cleare the Temple was built 2 Chron. 3.1 Or 2. the heaven of heavens and that because in this mountaine Christ is exceedingly delighted with the service that is there done him by the glorified Saints and the holy Angels or 3. the Church and kingdome of Christ upon earth whereof the Temple was a type see the Note 1 Kings 6.1 and which is called Eph. 2.21 A holy Temple unto the Lord and the holy hill of Sion see the Note Psal 2.6 where the incense of prayers and praises are continually offered unto the Lord which are acceptable unto him thorough the mediation of Christ yea where God doth continually powre forth of the graces and consolations of his Spirit by reason whereof the whole conversation of Christians doth breath forth nothing but the sweet savour of holinesse and purity which makes the Lord take exceeding great delight in them And some adde hereto that by the mountaine of myrrhe is meant the Church Catholick and by
welcome to her beloved who might be offended with her delaying to let him in she did sodainly anoint her hands with ointment of myrrh or that she snatched up a box of this ointment intending according to the custome of those times to powre it upon her beloveds head that was now wet with the cold dew of the night which being casually broken or the myrrhe swelling as she went along it ran downe upon her fingers as she was opening the lock And if we thus conceive of it the mystical sense must needs be that when the faithfull are once awakened out of their fits of spirituall slumber and disregard of Christ they are wont to shew the more affection to him afterwards yea and to manifest it in their workes which may be the myrrhe upon the hands and fingers and withall to repent and mourne much for their former drowsinesse and neglect of him the bitter myrrhe say some that is here intended which to our Lord Christ is most sweet and acceptable yea and to mourne over those corruptions and those things especially which have been as the locks and bolts whereby they have formerly shut out Christ But then 2ly againe Others think that her drift in these words is to set forth the exceeding sweetnesse of her beloved and of his love to her in that when she came to the dore her beloved whom she had before tearmed a bundle of myrrhe Chap. 1.13 had left such a plentifull pleasant smell behind him that the savour thereof fell upon her in such abundance as if her hands and fingers had dropped with pure myrrhe or that his endeavouring to open the lock had left such pure myrrhe there behind him that when she came to touch the handles of the lock pure myrrhe did distill as it were from his hands and fingers And if we thus take it which I conceive the most probable then the spirituall meaning is that when the faithfull doe after some neglect of Christ begin to open their hearts to him with much penitent sorrow for their former misdemeanors it is the sweet love of Christ shed abroad in their hearts that is the cause of it or that it is the grace of Christ accompanying these their first motions and endeavours that makes them the more active in all the works of repentance and obedience even as a lock that being anointed with oyle doth moove the more glibly and that even when Christ doth seeme to forsake his faithfull servants he alwayes leaves such impressions of his grace upon their spirits that thereby their affections are quickned towards him And this still tends to aggravate her unkindnesse in refusing to give admittance to the former tenders of love that he had made to her Vers 6. I opened to my beloved but my beloved had withdrawne himselfe and was gone The Spouses using these two expressions my beloved had withdrawne himselfe and was gone may be all one in effect as if she had said with a great deale of passion He was gone he was gone her griefe being the greater because this had befallen her through her own folly Or the drift of this expression may be rather to imply that he had not only withdrawn himselfe a little way secretly and silently putting up the injury quietly that had been offered to him and only to try her what she would doe but that he was quite gone away from her And indeed Christ doth many times thus withdraw his presence of grace from his Church and people see the Notes Chap. 2.8 3.1 To punish their drowsinesse and lukewarmnesse and their neglecting those tenders of grace that have been made to them he doth afterwards many times withhold those communications of his grace and Spirit that he had formerly offered them so that for the time they are ready to conclude that he hath quite forsaken them My soule failed when he spake Some conceive that the Spouse doth in these words condemne her selfe for her stupidity in disregarding her beloved when he so lovingly called to her ver 2. My soule saith she failed when he spake as if she had said I was stupified and as one voyd of all reason and understanding in that I layd not to heart those sweet expressions of his love when he spake to me Open to me my sister my love c. It is much the same with that the Psalmist saith Psal 73.22 So foolish was I and ignorant I was as a beast before thee And indeed this expression of the souls fayling is used much to this purpose Isa 19.3 The spirit of Egypt shall faile in the midst thereof and I will destroy the counsell thereof But doubtlesse the words may be understood of the fayling of her soule at present when she saw her beloved had withdrawn himselfe My soule failed when he spake that is My soule melted and dyed away within me I was as one in a swoone half-dead through griefe and feare when I saw he was gone and that especially for the words he had formerly spoken to me and therefore we see that afterwards she speakes ver 8. of her being sick of love Or else thus My soule failed my heart was even ready to dye within me as melting through love when he so earnestly begged that I would open to him and much more must it needs be so with me then when I saw he was gone I sought him but I could not find him I called him but he gave me no answer And thus Christ deales even with his faithfull servants in their own kind when he sought them and called upon them they would not mind him and therefore afterwards when they seek him and call upon him he will not heare them as we find it expressed Mic. 3.4 Then shall they cry unto the Lord but he will not heare them he will even hide his face from them at that time as they have behaved themselves ill in their doings But see the Notes Chap. 3.1 2. Vers 7. The watchmen that went about the City found me c. See the Note Chap. 3.3 They smote me they wounded me to wit because by her wandring about in the night they took her for a harlot and because she made a disturbance in the City by calling and crying out in the night time for her beloved or haply because when they layd hands on her not minding them she strove to get away that she might goe on in the pursuit of her beloved Now according to that which is noted before Chap. 3.3 if by these watch-men be meant the faithfull Pastors and Teachers and Governours of the Church whose office indeed it is to look to the keeping of good order and peace in the Church then by their smiting and wounding her must needs be meant their smiting and wounding her heart with that sword of the Spirit the word of God to wit by just and sharp reproofes for her evill carriage of her selfe towards Christ according to that of the Prophet Hos 6.5 But if by these
verse What shall we do for our sister c doth here answer her self But it is farre more plain to take it as the answer of the Bridegroom wherein he tels his Spouse that as their little sister proved either strong or weak they would sutably provide a worthy husband for her that should be both an honour and a defence to her for that I conceive according to the letter is meant by this figurative expression If she be a wall we will build upon her a palace of silver and if she be a door we will enclose her with boards of Cedar But that which is spiritually intended herein by the Holy Ghost concerning the Church of the Gentiles is that we are principally to mind And for this there are different Expositions given which are not altogether improbable As 1. Some take it thus If she be a wall that is If this Primitive Church of the Gentiles be furnished with a Christian Magistracy that may be as a wall about her for her defence and safety We will build upon her a palace of silver that is we will make her Government rich and honourable and glorious And if she be a door that is if she be destitute of Magistrates and have only Ministers and other Ecclesiastical Officers to take care of her to open to some and to give them admission into the Church and to shut out others according to Gospel rules We will inclose her with boards of Cedar a wood sweet and durable that rotteth not nor breedeth worms that is we will make this Government comfortable and strong for their defence so that they may chearfully go in and out before the people and keep them in peace and good order and do the work of the Lord without fear amongst them 1 Cor. 16.10 2ly Others explain it thus If she be a wall that is if she be one of the two wals whereof I am the Corner stone joyning Jewes and Gentiles together We will build upon her a palace of silver to wit that she may be the place of my abode in grace and everlasting glory the purity and beauty and lastingnesse whereof is signified by tearming it a palace of silver and if she be a door that is if she be by her Ministry the door of this palace We will enclose her with boards of Cedar that is we will fortifie her with such durable strength that the gates of hell shall not be able to prevail against her 3ly Others set forth the meaning of it thus If she be a wall that is if she be so strong and well-grounded in the truth that she become as a City that hath wals 2 Chron. 8.5 to wit through her faith and hope of salvation according to that Isa 60.18 Thou shalt call thy wals Salvation and thy gates Praise then we will build upon her a palace of silver that is by the graces of my Spirit communicated by the preaching of the Gospel she shall be made yet more strong to resist her enemies and more beautifull and glorious that she may be still the fitter to be an habitation of God through the spirit Eph. 2.22 And if she be a door that is if she become yet more perfect and compleat like a house or City that hath the doors set up which is one of the last works in building Neh. 3.1 then we will enclose her with boards of Cedar that is we will make her yet more beautifull durable and strong and to be highly esteemed for the savour of her sweet graces 4ly Because by a wall strength and constancy and perseverance is usually signified as in Isa 26.1 We have a strong City salvation will God appoint for wals and bulwarks and that which God spake to the Prophet Jer. 15.20 I will make thee unto this people a fenced brazen wall an expression not unlike that of the Heathen Poet Hic murus aheneus esto therefore I take the meaning of the words to be all one in effect as if the Bridegroom had said You are troubled at the poor and contemptible beginnings of the Gentile-Church but be not so If she be a wall that is if she be well grounded upon the doctrine of the Prophets and Apostles and so she continue firm and constant in the worship of God and the faith of the Gospel not sinking under the heavy weight of afflictions and constantly resisting all that shall seek to corrupt her being herein like a wall where though men knock never so loud there is no entrance can be had then we will build upon her a palace of silver that is we will strengthen and adorn her further with many precious gifts and graces according to that Whosoever hath to him shall be given and he shall have more abundance Matth. 13.12 And if she be a door that is if she be somewhat weaker having embraced the faith but not yet throughly established in it only she doth not resist the Spirit but is willing and ready to open her heart to the word of grace and the motions of the Spirit see the Note Chap. 5.2 then we will enclose her with boards of Cedar that is even in this case also she shall receive a further increase of gifts and graces for the further strengthening and beautifying of her so that to be sure she shall be secured and preserved till she come at length to be made partaker of an incorruptible Crown of glory This I conceive is the true meaning of the words yet there is another Exposition of the last clause of the verse which seems also very probable If she be a door that is if she be over-wavering and inconstant easily tempted and overcome too ready to open and entertain those that would seduce and corrupt her yet we will not cast her off but we will enclose her with boards of Cedar that is we will by a strong fence of affliction barre her up so that she shall not go out to such corrupters nor admit them to come in to her which fully agreeth with that Hos 2.6 Behold I will hedge up thy way with thorns and make a wall that she shall not find her paths Vers 10. I am a wall and my breasts like towers Some take these as the words of that younger sister of the Spouse mentioned by her vers 8. and that because the Bridegroom had said in the foregoing verse If she be a wall we will build upon her a palace of silver c. therefore she replies that she was not a door but a wall strong and firm and constant and that her breasts were as towers to wit as towers built upon the wall of a City that is whatever they had been they were now grown to be such or a husband that loved her would esteem them as such But because it is very hard to reconcile this with that which was said before of this little sister I rather think that it is the Spouse that takes occasion from that which her beloved had said