that is who compasseth thee round about with manifold and precious blessings which are also a glory and an honour to thee see the Note Psal 65.11 Vers 5. Who satisfyeth thy mouth with good things c. That is Who supplyeth thee with plenty and variety of good yea and many times of the choicest dainties for the nourishment of thy body or more generally Who gives thee abundantly of all his good blessings even to the full satisfying of thy desires according to that Psal 81.10 Open thy mouth wide and I will fill it for which see the Note there So that thy youth is renewed like the eagles that is thou continuest still fresh and lively and strong even when thou hast past the years of thy youth as if thy youth were daily renewed upon thee And this he compares to the eagles renewing her youth either 1. because the eagle doth yearly cast her feathers as it is said that all birds of prey especially do and so having new feathers grow up in the room thereof she looks as young and fresh again and flies as high and swift as ever according to that Isa 40.31 they that wait upon the Lord shall renew their strength they shall mount up with wings as eagles or 2. because as severall writers report the eagle retains her vigour unto extreme old age neither is weakned with any sicknesse nor decays with years but continues still as fresh and lively as when she was young till at last by the overgrowing of her upper crooked beak her mouth is so shut up that she cannot eat so she dies not through age so much as want of feeding Now though this cannot be said of every one of Gods faithfull servants in regard of their bodily health and strength and indeed some think that the Psalmist wrote this with respect to the renewing of his strength after some sit of sicknesse yet it may in regard of the inward refreshing of their minds in the manifestation of Gods love to them because though their outward man doth perish yet the inward man is renewed day by day 2. Cor. 4.16 Vers 6. The Lord executeth righteousnesse and judgement for all that are oppressed Though this be expressed as a generall truth yet by the following verse it seems probable that it is inserted here with particular reference to the deliverance of the Israelites out of Egypt Vers 7. He made known his waies unto Moses c. That is the waies which he prescribed his people in the Law which he gave unto Moses or his waies of providence toward his people the manner of his dealing with them how tenderly carefull he is over them how he governs them by his word and spirit and takes them at last to live for ever with him in heaven and so the next clause may be added to explain this his acts unto the children of Israel or else that is meant of those miraculous acts whereby the doctrine of Moses was sealed and confirmed that it was of God as the plagues of Egypt the dividing of the red sea c. Vers 8. The Lord is mercifull and gracious c. This seems to be here inserted in reference to that glorious description of himself which God gave unto Moses Exod. 34.6 Vers 11. For as the heaven is high above the earth so great is his mercy toward them that fear him That is it is exceeding great see the Note Psal 36.5 or it exceeds their sins as far as the heaven is above the earth Vers 12. As far as the East is from the west so far hath he removed our transgressions from us That is he hath absolutely pardoned them as perfectly acquitting us from being punished for them as if they no way concerned us yet with respect to the filthinesse of sin it may be also said he hath removed our transgressions from us to wit as one would put away some noysome thing where neither the sight nor smell of it might any way annoy us Vers 14. For he knoweth our frame c. That is our naturall pronenesse to sin or of what a mean and brittle mould he hath made us as it seems to be explained in the following clause he remembreth that we are dust see also the Note Psal 78.39 Vers 15. As a flower of the field so he flourisheth To wit which lyeth open to sharp piercing winds storms and tempests and hath no covert nor shelter as flowers in gardens have Vers 16. For the wind passeth over it and it is gone c. That is it is suddenly blown away or blasted with some blasting wind see the Note Psal 78.39 and the place there of shall know it no more see the Note Job 7.10 Vers 17. But the mercy of the Lord is from everlasting to everlasting c. See the Notes Psal 102.12 24 26. Vers 19. The Lord hath prepared his throne in the heavens c. That is He is the most high God that hath not only the angels in heaven but all the kingdomes and creatures in the world under his command as is expressed in the next words and his kingdome ruleth over all And this may be added also to imply how infinitely able God is to doe for his people that which is said in the two foregoing verses Vers 20. Blesse the Lord ye his angels c. By calling upon the angels to blesse God the Psalmist doth imply 1. his desire that God might be advanced by those that could doe it better then poor men could doe and 2. how just it was that he and others the people of God should readily joyn in this duty of blessing God seeing this was an imployment sit for angels and that the angels did chiefly blesse God for the great mercy he had shewed to men which men therefore above all should with thankfulnesse acknowledge and to this end also he adds that description which follows of their exceeding great power and readinesse to serve God that excell in strength that doe his commandements hearkning unto the voice of his words as if he should have said being attentive to know and most ready to doe the will of God in all things whatsoever for if those glorious spirits must thus stoop before God and count it an honour to serve him should not men much more doe so Vers 21. Blesse the Lord all ye his hosts c. This may be meant of all the creatures as being instrumentall to God in doing his will for which see the Note Gen. 2.1 or else rather of the holy angels because the following words ye ministers of his that doe his pleasure seem to be meant properly of the obedience that is yielded by reasonable creatures see the Notes 1 Kings 22.19 And then the same is repeated here that was said before in the foregoing verse only by tearming them his hosts their exceeding multitude is implyed see Psal 68.17 and what use he makes of them in fighting against his enemies PSALM CIV Vers 1. O Lord my
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
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
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
he should have said I appeal therefore to all that stand by whether it be not very strange that such wise men should have nothing to say to one so faulty as Iob hath been and whether I be not now at last necessitated to speak Vers 16. They spake not but stood still c. That is They proceeded no farther Vers 17. I will answer also my part c. That is Having afforded them out of respect to their years liberty to speak as long as they had any thing to say now I shall also as I hope I well may take my turn to speak Vers 18. For I am full of matter the spirit within me constraineth me That is I have much to say and inwardly my spirit is moved with such vehemency to speak that I can no longer forbear Neither yet doth Elihu here in a youthfull arrogancy oppose his fulnesse to their emptinesse that had no more to reply upon Job but only to justifie himself for speaking he affirms that by his zeal for God and for the truth yea and perhaps by an extraordinary inspiration of Gods holy Spirit he was so strongly moved to speak that he could hold no longer He compares himself to a woman in travel that is pained to be delivered or to bottels that are filled with wine as it follows in the next verse Vers 19. My belly is as wine which hath no vent it is ready to burst like new bottels That is like bottels filled with new wine or like bottels which new wine will burst asunder yea though they be new bottels for indeed the older the bottels are the liker they are to burst asunder when they are filled with new wine according to that of our Saviour Matth. 9.17 Neither do men put new wine into old bottels else the bottels break and the wine runneth out and the bottels perish but they put new wine into new bottels and so both are preserved However the meaning is that he did inwardly in his mind even swell as it were with a desire to speak so that he could forbear no longer Usually in the Scripture what is done inwardly in a man to wit in his mind it is said to be done in the belly as before chap. 15.35 their belly prepareth deceit and so it is here My belly is as wine which hath no vent that is my mind is ready to burst with a desire to utter what I have to say even as wine which hath no vent Vers 20. I will speak that I may be refreshed That is to ease my mind Vers 21. Let me not I pray you accept any mans person neither let me give flattering titles unto man As if he should have said Do not desire I should or do not think I will out of fear or favour to either side speak any thing but the downright truth By giving flattering titles unto man may be meant first the applauding of men with the fawning tearms of holy wise just only to curry favour with them when we know they no way deserve such titles and secondly the going about the bush as we use to say when we are to reprove any man or any evil that we discern in man the doing of this covertly and by secret insinuations rather then with plain and expresse tearms as when Jobs friends would not directly tell Job that he was a wicked hypocrite and that therefore God had so destroyed him but only expressing themselves in generall tearms This is the place of him that knoweth not God and This is the portion of a wicked man from God did yet intentionally strike at him and thirdly the mincing of the matter when we come to tell men of their faults using favourable tearms and not setting forth their sins in their proper colours as when Eli did so gently reprove the horrible villany of his sons 1 Sam. 2.24 Nay my sons for it is no good report that I hear Now in all these respects Elihu protests against this giving of flattering titles Vers 22. For I know not to give flattering titles That is I am not skilled in the way of flattery I never used to take this course but have been alwaies wont to speak my mind clearly and plainly CHAP. XXXIII Vers 1. WHerefore Iob I pray thee hear my speeches c. Having in the foregoing Chapter blamed Jobs three friends here he turns his speech to Job whom principally he desired to convince and with much gentlenesse and modesty he begs audience of him that so he might the more willingly attend to what he would say and by pressing him to hearken to all his words he implyes first that he would not utter an idle frivolous word nothing but what was worth his attending to secondly that if he did not attend to his whole discourse but only here and there a snatch that would be no advantage to him and thirdly that he desired he would not interrupt him till he had fully declared his mind and then he might answer freely what he had to say Vers 2. Behold now I have opened my mouth c. That is now that upon due deliberation I have begun to speak See the Note chap. 3.1 Vers 3. My words shall be of the uprightnesse of my heart c. That is I shall speak truly what I think and with a sincere desire of your good not out of hatred or partiality and my lips shall utter knowledge clearly that is I shall utter nothing but what I know to be true and shall make it clear and evident to thee that it is so Vers 4. The spirit of God hath made me and the breath of the Almighty hath given me life Some Expositours conceive that the drift of these words is to satisfie Job that there was no cause why he should not carefully attend to what he had to say The spirit of God hath made me c. that is God hath made me and given me a reasonable understanding soul as he hath to others in the expression here used there seems to be an allusion to that which is said of the first making of man that the Lord breathed into his nostrils the breath of life Gen. 2.7 and therefore you have no reason to despise my words since to me though young God may reveal the truth as well as to another But I rather conceive the drift of the words to be this Job had often wished that he might plead his cause with God as chap. 16.21 and chap. 23.3 4 5. and in other places but yet still upon this condition that God would withdraw his hand and not overbear and daunt and oppresse him with his Majesty and power as we may find it clearly expressed chap. 9.34 35. and chap. 13.20 21 22. Now therefore Elihu tells him that he would undertake as in Gods stead to plead with him and saith he I am a man as thou art with whom thou mayst plead upon equall tearms and needest not be afraid which is again expressed more fully vers
he delighteth in his way that is God delights to see him thrive and prosper in all his waies Vers 24. Though he fall he shall not be utterly cast down c. Some also understand this of the righteous mans falling into sin to wit that his falls shall not be deadly he shall repent and rise again But rather it is meant of his falling into outward calamities to wit that though he falls into any affliction yet first God doth so mitigate his affliction that it shall not so utterly overwhelm him but that he shall be able to bear it and secondly he shall not perish thereby the Lord shall raise him up and recover him again by stepping in seasonably to his help for saith he the Lord upholdeth him with his hand Vers 25. I have been young and now am old yet have I not seen the righteous forsaken nor his seed begging bread This is not meant of any seeking relief in want for so David himself desired bread of Ahimelech 1 Sam. 21.3 and he and his souldiers desired some supply of victuals from Nabal chap. 25.8 but of living in a continuall way of begging from door to door which is denounced as a curse against the wicked Psal 109.10 Let his children be continuall vagabonds and begge Nor doth it hence follow that neither the righteous man nor his seed are ever brought to this sad degree of misery but only that it doth so rarely happen that David in all his time had never seen it Vers 26. He is ever mercifull and lendeth c. See the Note above vers 21 and his seed shall be blessed that is say some Expositours men shall praise them and pray for them but rather the meaning is that notwithstanding the good mans bounty he shall leave his seed a good estate or at least that God shall blesse them not only with spirituall but also with temporall blessings Vers 27. Depart from evil and doe good c. See the Note above vers 3. and Psal 34.14 and dwell for evermore see the Notes vers 3 9 and 18. Vers 28. For the Lord loveth judgement c. That is to execute judgement or rather the justice of men in their dealings Vers 29. The righteous shall inherit the land c. See the former Notes as before vers 27. Vers 30. The mouth of the righteous speaketh wisedome and his tongue talketh of judgment Some conceive that this is added as one great means whereby the righteous man comes to be firmly settled in the land to wit that his speech is so wise and just that the wicked cannot get any advantage against him or to shew why God preserveth and blesseth such to wit because such men are so exactly carefull to approve themselves to God that they will not so much as speak any thing but what is wise and just and right But I rather conceive that the drift of adding these words is to shew what manner of man the righteous man is of whom so much hath been here spoken and withall haply to set forth how such a one will behave himself when the wicked flourish and the righteous are oppressed And though some restrain these words The mouth of the righteous speaketh wisedome and his tongue talketh of judgement to the righteous mans instructing and exhorting others to wit that he doth not only give and lend to those that are in want but also will seek their spirituall good by teaching them true wisedome and piety what is just and right to be done and stirring them up thereto by speaking to them of the just laws and righteous judgements of God yet I rather understand it more generally that his words are still full of wisedome and piety and that he still speaks that which is just and right if the wicked prosper he will not deny Gods providence nor speak any thing but honourably of Gods justice and so in all other things his speech alwayes savours of uprightnesse and is profitable to others Vers 31. The law of his God is in his heart c. That is not only in his tongue but also in his heart to wit because he understands it he loves it he remembers and minds it upon all occasions and hath fully resolved to obey it the holy Spirit of God having written the Law in his heart and having stirred up in his heart affections motions and desires fully agreeable thereto see the Note Deut. 6.6 none of his steps shall slide that is he shall constantly persevere in Gods waies not turning aside because of the prosperity of wicked men or for any threatnings or allurements from them and so then withall he shall not fall from his prosperous condition nor shall the wicked get any advantage against him Vers 32. The wicked watcheth the righteous and seeketh to slay him This is the rather here subjoyned because that good which is said of the righteous in the two foregoing verses is the main cause of the wicked mans rage against him and therefore he watcheth him to wit that he may get something against him for which to condemn him see the Note Psal 10.8 c. Vers 33. The Lord will not leave him in his hand c. That is Though the Lord may deferre his help till the wicked have surprized the righteous yet then he will deliver him he will not leave him in his power nor condemn him when he is judged that is nor suffer him to be condemned when he is called before them to be judged to wit unlesse God sees it may be more for his glory and his servants good to let him suffer Yea some understand this last clause thus that God will not condemn the righteous man though the wicked man do passe sentence upon him intimating that God would make his innocency to appear whilst he doth suffer and withall would acquit him and punish his enemies at the last day Vers 34. He shall exalt thee to inherit the land c. That is He shall raise thee out of thy troubles that thou mayest still inherit the land of which see the former Note as before vers 27 when the wicked are cut off thou shalt see it that is thy self being secure and free from danger thou shalt see the wicked to thy comfort destroyed see the Note Job 22.19 Vers 35. I have seen the wicked in great power and spreading himself like a green bay tree Or a green tree that groweth in his own soil which commonly thrives and flourisheth better then those that are transplanted into another soil Vers 36. Yet he passed away c. That is he was gone as it were in an instant and lo he was not c. See before vers 10. Vers 37. For the end of that man is peace That is quiet and prosperous see the Note Job 22.21 Vers 38. But the transgressours shall be destroyed together c. See the Note Psal 35.26 the end of the wicked shall be cut off that is their hope the end which they expected
therein is 1. that they might be hardened in their sins and so might never repent and become righteous or 2. which implyes the same that God would not justify them Let them not come into thy righteousnesse that is Do not pronounce them righteous let them not partake of that righteousnesse or faithfulnesse whereby thou art alwaies certainly wont to absolve and justify those that do truly believe and repent see the Note Psal 51.14 and so it is the same with that which is added in the next verse that they might not be numbered amongst the righteous or 3. which I like the best that they might never come into heaven for that is indeed called righteousnesse elsewhere as Psal 24.5 concerning which see the Note there Vers 28. Let them be blotted out of the book of the living c. That is Let them not be of the number of those that were from all eternity chosen and ordained both to the life of grace and of glory hereafter and accordingly when they die let them be cast into hell as it seems to be more clearly expressed in the following clause and not be written with the righteous Yet withall I conceive that this phrase of blotting them out of the book of the living may also imply a desire that however by outward profession they might be of the number of those that were the Church and people of God and thereupon might accordingly hope and boast that their names were written in heaven yet God would not own them for such yea that God would manifest that they were reprobates to wit either by casting them out of the Church as we see the Jews are not now the people of God but the Gentiles are succeeded in their room or by casting them out into utter darknesse The expression here used is the same with that Ezek. 13.9 concerning the false prophets they shall not be in the assembly of my people neither shall they be written in the writing of the house of Israel c. I know indeed some understand both of being cut off by death But for this and other things see the Note Exod. 32.34 Vers 29. But I am poor and sorrowfull c. That is afflicted and broken-hearted see Psal 40.17 yet some apply it to the poverty and low estate of Christ let thy salvation O God set me on high that is let it set me above the reach of mine enemies see the Note Psal 28.9 But this too some understand of Christs ascension Vers 31. This also c. Having said in the foregoing verse I will praise the name of God c. he adds This also shall please the Lord better then an ox or bullock that hath horns and hoofs and either the drift of these last words that hath horns and hoofs is to set forth what bullock he meant to wit one that was young and tender whose horns began to bud forth and whose hoofs began to harden or one that was for years ripe and fit for sacrifice thereby to set forth that thanksgiving was more acceptable to God then any the choicest sacrifice or else they are added by way of slighting those legall sacrifices of brute beasts in comparison of that reasonable service of praise as if he had said the calves of our lips so the prophet calls our praising God Hos 14.2 is a sacrifice far more acceptable to the Lord then calves or bullocks that have horns and hoofs Vers 32. The humble shall see this and be glad c. See the Notes Psal 34.2 and 40.3 and your hearts shall live that seek God that is your hearts that were in a manner dead within you because of mine or your own sad distresses shall be revived again see the Note Psal 22.26 Vers 33. For the Lord heareth the poor and despiseth not his prisoners That is his servants that are brought into the straights of any distresse by Gods afflicting hand for their sins or those that are persecuted and bound for his sake or for his truth and cause Vers 35. For God will save Sion and will build the cities of Iudah c. David foreseeing by the spirit of prophesy the great calamities that would befall the land and people of Israel in succeeding times doth here foretell for the encouragement of the faithfull that the reformation begun amongst them by the setting up of his throne should be carried on that God would preserve Sion the place of his publick worship with which he begins because the maintenance of Gods worship was the foundation of all their happinesse and that he would cause the whole kingdome to prosper and flourish unto the coming of Christ of whose kingdome his was a type and withall the same he intends also concerning the Church of Christ Gods spirituall Sion see the Note Psal 2.6 that they may dwell there and have it in possession that is that the faithfull Israelites may dwell long in Sion and in the land of Canaan see the Note 2 Sam. 7.10 and that the faithfull may continue in the Church and after this life may dwell for ever in the heavenly Canaan Vers 36. The seed also of his servants shall inherit it c. This must be understood as the former verse 1. of the faithfull Israelites continuing in the land which God had given them and some understand it of the times when the Jews shall be converted to Christ and 2. of the true believers abiding in the Church and at last for ever with God in heaven PSALM LXX Vers 1. MAke haste O God to deliver me c. See the Notes Psal 40.13 c. where we have this whole Psalm almost word for word PSALM LXXI Vers 1. IN thee O Lord do I put my trust c. Many passages in this Psalm make it most probable that this Psalm was composed by David in his old age when his son Absalom was risen up against him see vers 9 and 18. But for the two first verses see the Notes Psal 31.1 2. Vers 7. I am as a wonder unto many c. That is say some Expositours either 1. because thou hast so wondrously advanced me raising me from keeping sheep to sit on the throne of Israel and hast alwaies hitherto so miraculously preserved me or 2. because I walk so strictly and because my waies seem so strange to them in that I restrain my self from that liberty and from those pleasures to which others give up themselves and can so willingly expose my self to so great troubles for conscience sake and then bear them too with patience and chearfulnesse according to that which Peter saith to the faithfull in those times 1 Pet. 4 4· they think it strange that you run not with them to the same excesse of riot or 3. because thou hast now forsaken me who have alwaies served thee so constantly and trusted in thee with so much confidence But I rather conceive the meaning is that because of his uncouth waies and because of the grievous afflictions
run swiftly over the mountaines leaping as they run and skipping from one hillock and one cliffe to another in allusion whereto that expression also is used Isa 35.6 Then shall the lame man leap as an hart and so that which she intended to signifie hereby is with what chearfull speed and alacrity she knew her beloved would returne to her that he would not suffer any dangers or difficulty in his journey to delay his comming I know that some Expositors doe say that this expression of Christs leaping over the mountaines c. is used to imply 1. the wonderfull grace that was manifested to poore man in that the fallen Angels once the great Potentates of heaven were passed over and the Son of God was sent only to save the children of men And 2. How openly and apparently to the eye of faith Christ manifested himselfe when he came to accomplish the work of mans Redemption according to that Nah. 1.15 Behold upon the mountaines the feet of him that bringeth good tydings c. But I conceive with the most of Expositors that it is the zeale of Christ in over-mastering all difficulties and breaking thorough all impediments in his way that he may come in seasonably to the help and salvation of his people that is here mainly if not solely intended As when he came to redeem us he brake thorough the sinnes of his people all the power and rage of Satan and his instruments wherewith they sought to crosse him in his work and trampled upon death and hell and all that stood in his way Every valley shall be filled saith the Baptist and every mountaine and hill shall be brought low and the crooked shall be made straight and the rough wayes shall be made smooth Luk. 3.5 So likewise in carrying on the work of grace in his elect people that he may make them sharers with him in his glory and in his comming to the ayde and comfort of his people in all their dangers neither the hillocks of their lesser nor the mountaines of their greater sinnes no nor any opposition from Satan or the world shall keep Christ off from them the greatest mountaines shall be made plaines before them Zach. 4.7 All the kingdomes of the world must become the Lords and his Christs Revel 11.17 Nor shall any thing be able to separate them from the love of God which is in Christ see Rom. 8.38 39. Vers 9. My beloved is like a roe or a young hart To wit in regard of his tender love and amiable lovelinesse but especially in regard of his speed in coming in to the help of his people according to that which is said of the Gadites 1 Chron. 12.8 that they were as swift as the roes upon the mountains But for this see the two foregoing Notes ver 7 8. Behold he standeth behind our wall No sooner did the Spouse hear the voice of her beloved but she saw him coming as it is in the foregoing verse and in an instant he was present with her a great expression of Christs love and delight in his Church only at first he hides himself as it were Behold he standeth behind our wall wherein there may be an allusion to the custom of lovers that to the end they may come the more unexpectedly upon those that do earnestly wait for them are wont at their first coming to stand a while unseen behind a door or behind a wall And several waies this is by Expositors applied to Christ 1. Some understand it of Christs making himself known to the Jews in a dark and hidden way under the shadows of Legal Types and Ceremonies which the Apostle cals the partition wall that divided betwixt the Jews and Gentiles Eph. 2.14 afterwards he revealed himself to them by the Gospel clearly and plainly which was signified by the rending asunder of the vail of the Temple at the death of our Saviour Matth. 27.51 but during the Ceremonial Law he only called to them as it were from behind a wall Others apply it to the Incarnation of Christ when the Word was made flesh Joh. 1.14 and so the glory of his Godhead was hidden behind the wall of his manhood that mud-wall of our flesh our house of clay as mans mortal body is called Job 4.19 and which may indeed the rather be called our wall because it was our sin that made it mortal And hence it was that whilst he was upon earth there were so few that knew him Joh. 1.10 11. He was in the world and the world was made by him and the world knew him not He came unto his own and his own received him not But 3. more plainly and satisfactorily it is applied to our imperfect knowledge of Christ and communion with Christ whilst we are here in this world in heaven we shall behold him face to face but here Christ standeth as we may say behind the wall of our hearts such an expression we have in the Hebrew Jer. 4 19. where that which we translate I am pained at my very heart is in the Original I am pained at the wals of my heart namely because our outward senses and natural understandings are as a wall that keep us from any clear and full enjoying of communion with him Christ stands and knocks at the door of our hearts Rev. 3.20 but when by faith we do open to him yet because that which is in part is not yet done away we enjoy his presence so that he still stands at a distance from us our body of flesh and our body of sin in us do still hinder us from a perfect and compleat communion with him He looketh forth at the window shewing himself through the lattesse This is added further to set forth Christs darker revelation of himself to his Church here in this world not only under the Law as is shewn in the foregoing Note and whilst he lived upon earth but also in all succeeding Gospel-times for as long as the Church is here in this world and hath all her light shining unto her through the Word and other Gospel-ordinances Christ and grace through Christ are but darkly and obscurely discovered to us as when we see a man through a window or a lattesse according to those expressions of the Apostle 1 Cor. 13.12 Now we see through a glasse darkly and 2 Cor. 3.18 We all with open face beholding as in a glasse the glory of the Lord are changed into the same Image from glory to glory even as by the Spirit of the Lord. Only indeed this expression here he looketh forth at the window shewing himself or as it is in the Hebrew flourishing through the lattesse may besides also imply 1. That Christ shews himself to his people in his Ordinances sweet pleasant and amiable like some sweet plant or flourishing flower that appearing through a window by its pleasant beauty and sweet sent yields great delight to those that behold it And 2. That the eye of Christs providence doth
that are already planted according to that of the Apostle Paul to Barnabas Act. 15.36 Let us goe again and visit our brethren in every City where we have preached the word of the Lord and see how they doe 3. In seeking the conversion of men not to despise the simplest and meanest cottages but to seek the saving of the soules of the poore in such obscure places as well as others for this may be implyed also by the mention that is made here of the field and the villages see Matth. 9.35 Mark 6.6 Isa 43.19 20. c. 4ly To beg of Christ that he would goe along with her to protect and prosper her in this work because though Pastors and Teachers must labour in this work and are therefore called fellow-labourers with God 1 Cor. 3.9 yet all their support and successe is from Christ without whom they can doe nothing Joh. 15.5 And 5. Some adde also To withdraw themselves sometime from the troubles and distractions of the world that they may in private retired places enjoy the sweet and heavenly delight of holy meditation and of powring forth their soules in prayer unto God Vers 12. Let us get up early to the Vineyards The Spouse having smarted sorely for her former sluggishnesse when she refused to rise to her beloved Chap. 5.3 is now in a quite contrary temper of doing all things with all possible diligence that might be acceptable to her beloved Let us get up early to the Vineyards to wit because in the morning all things are sweetest and most pleasant in the Country And this sets forth the Churches diligence in visiting and seeking the good of particular Congregations for these are Christs Vineyards see Isa 5.1 and the Note Cant. 6.1 according to a like expression of the Lords sending his Prophets early to his people 2 Chro. 36.15 Jer. 25.3.4 Let us see if the Vine flourish whether the tender grape appeare and the Pomegranates bud forth That is To see what accesse there was made to the Church and how the Christians therein both young and old did thrive and grow in grace see the Note Chap. 6.11 for the tender grapes see the Notes Chap. 2.13 15. and for the Pomegranates see the Notes Chap. 4.3 13. 6.7 There will I give thee my loves It is expressed in the plurall number to set forth the excellency the plenty and abundance thereof Some take this to be a modest expression of nearest conjugal communion But it may intend only that she would there yield him all possible expressions of her unfeined love and affection to him However the spirituall meaning is cleare that in the Vineyards of the Church the Assemblies of the Saints the Spouse would give up her selfe soule and body to Christ and yield him the fruition of all her graces and the fruits thereof in her profession and good workes for which see those notable places Ezek. 20.40 41. Isa 65.9 Vers 13. The mandrakes give a smell That is a sweet pleasant smell But for the mandrakes see the Note Gen. 30.14 Whatever our mandrakes are it is clear that those mentioned there and here were rare and beautifull and sweet flowers and if they had a vertue to procure love as it is said they had or were generally conceived to have and are therefore often by Writers called Circea this may be one reason why these are here particularly mentioned for this with that which follows is pressed by the Spouse as a motive to allure her beloved to go along with her as she had desired ver 11. into the Country And hereby is meant the sweet savour of the graces and good works of Christians whether Jews or Gentiles which are very delightfull For which see the Note Chap. 2.13 And at our gates all manner of precious fruits c. See the Notes Chap. 4.13 16. In this expression here used there seems to be an allusion either 1. To the old custom of adorning the gates and strewing the doors of Bride-houses with all kind of sweet and goodly flowers and fruits Or 2ly To the manner of having all kind of delicious fruits planted by their wals and elsewhere close by their gates so that they were alwaies ready at hand for them that came thither Or rather 3ly To the custom of their using to make the chambers or lofts over their gates in country houses the store-houses where they kept the fruits of their gardens and orchards And therefore doth the Spouse adde those following words New and old which I have laid up for thee O my beloved for the understanding whereof we must know first that this may be spoken with reference to those trees Orange trees and others that use to have both old fruit that is fully ripe and green fruit that is newly coming on growing on them at the same time or else the new fruit of the present year and old of the foregoing year laid up in their store-houses or it may be an expression only intended to imply their variety and plenty of fruits according to that which is said of the housholder which bringeth forth out of his treasure things new and old Matth. 13.52 See also Levit. 26.10 Secondly that by these fruits at their gates both new and old is spiritually meant either young converts and old professors or else the first gifts and graces conferred upon Christians and their first good works Revel 2.5 and fresh and new supplies of gifts and graces divers and many which God conferres upon his faithfull ones and their works more at the last then at the first Revel 2.19 for so runs the promise to the sincere that they shall persevere and grow in grace Matth. 25.29 Vnto every one that hath shall be given and he shall have abundance And these fruits are said to be at the gates either to imply the readinesse and forwardnesse of the Saints to the fruits of obedience to Christ The Lord can never come to visit his Church but he shall finde her ready presently to entertain him according to his will or else to signifie the open profession and clear discovery which they make of holinesse and righteousnesse in the sight of all men And thirdly that the Spouse is said to have laid up these for her beloved because the Churches constant aim is to referre and improve all her gifts and graces to the glory and service of Christ CHAP. VIII Vers 1. O That thou wert as my brother that sucked the breasts of my mother To set forth the ardency of her affection to her beloved and her desire of conversing constantly with him with all freedom of familiarity and expressing their love mutually one to another the Spouse here wisheth that he were to her as her brother that sucked the breasts of her mother meaning thereby either a brother most faithfull and loving a brother that had tumbled in the same belly and sucked of the same breasts with her a brother by the mothers side because such