any other office of love or courtesy for an enemy which he stands in need of as is evident by that which the Apostle addeth in the fore-cited place vers 21. Be not overcome with evill but overcome evill with good Vers 22. For thou shalt heap coales of fire upon his head c. That is say some Hereby thou wilt cause him presently to cast away all hatred all thoughts of evill intended against thee out of his heart as a man if coales of fire should be poured upon his head would immediately strike or shake them off And again others understand it simply thus that by thus returning good for evill to enemies men shall manifest very ardent love to them which God will surely requite as is expressed in the following words and the Lord shall reward thee And others likewise thus that hereby men shall cause the hearts of their enemies to burn within them either with terrors of conscience grief vexation or shame appearing outwardly in the fiery blushing of their faces because they have formerly hated and injured those that now have manifested such wonderfull goodnesse love to them or else with fervent love towards them whom they have formerly hated with a deadly hatred and so of enemies shall become their friends Yea the most of Expositors also hold that this expression of heaping coals of fire upon an enemies head may imply that if he be not overcome by so many multiplied kindnesses heaped one upon another feeding him when he is hungry giving him drink when he is thirsty c. this will bring the curse of God yea the more heaps of wrath and punishments upon him And thus Solomon say they sets down together what the effect of this would be 1. upon his enemy if he proved irreconcilable to wit that God would punish him and 2. upon himself and the Lord shall reward thee But I rather think that in this figurative expression there is an allusion either to a way that ancient Physicians had of curing apoplexies phrensies that proceeded from cold causes by applying coals of fire to their heads or else rather to the custome of founders who by making great fires upon their metals yea though it be the hardest iron or steel do thereby melt them and so that which is hereby implyed is that by shewing kindnesse thus to an enemy a man may cure him of all his former rancour or else that if an enemy be not wholly drosse if there be any metall of ingenuity or good nature in him this would make him melt and relent and of an enemy become a friend Nor do I see but that hereby also might be implyed that if with this an enemy were not as silver and gold melted and purged then he would be as drosse burnt up consumed for though a man ought by no means to make this his aime in doing good to an enemy yet that doth not hinder but that Solomon might shew us that thus it will be Vers 23. The North-wind driveth away rain so doth an angry countenance a back-biting tongue This is plain But now this may be read as it is in the margin of our Bibles The North-wind bringeth forth rain so the Rabbins say it doth in Iudea because of the watry clouds that are engendred by the Mid-land Sea that lyeth on the North-west of that country so doth a back-biting tongue that is sharp bitter as the North-wind an angry countenance that is a frowning cloudy discontented countenance and that either 1. in those that are slandered back-bitten by it or 2. in those who upon slanderous tales reported to them look angerly upon those that never deserved it at their hands or 3. in those that by their angry looks intend to discountenance all tale-bearers send them packing away Vers 24. It is better to dwell in a corner of the house top then with a brawling woman c. See the Note Chap. 21.9 Vers 25. As cold waters to a thirsty soul so is good news from a far countrey See the Note above vers 13. It is said here from a far countrey 1. because the businesses are for the most part very weighty about which we send into far countries 2. because we hear seldome from thence so the longer we wait the greater our fears have been the more welcome are good tidings from thence when they come And this doubtlesse Solomon knew by experience by reason of the navies which he sent forth into countries far remote from Ierusalem 1 Kings 9.26 27 28. see also the Note above vers 13. Vers 26. A righteous man falling down before the wicked is as a troubled fountain a corrupt spring A righteous man in regard of his purity the delight that men take in him the manifold great benefits that redound to many by him may well be compared to some clear and pleasant spring that is for publick use see the Note Chap. 10.11 And accordingly if by a righteous man falling down before the wicked we should understand as many do a righteous man overcome banished imprisoned or otherwise oppressed by wicked men he may well be compared to a troubled fountain a corrupt spring that is a fountain or spring that is mudded or stopped up with mire filth that because he is thereby unjustly dishonoured disgraced kept from doing much good which otherwise he would do that by wicked men who are vile base it must needs be judged to be against all right reason a very sad deplorable thing when men that are such publick blessings should be thus suppressed oppressed when such precious fountains shall be thus mudded by the insultations of such wretches as by the feet of so many beasts trampling upon them Or 2. if by a righteous man falling down before the wicked we understand as others do a good man so falling into any grosse scandalous sin that wicked men take notice of it it may well be said that he is as a troubled fountain a corrupt spring that is a mudded fountain or a spring marred with the mixture of any unwholsome waters or by the casting in of any poyson or carrion into it and that both because such a man doth hereby loose his former honour and credit is dishonoured disgraced for wicked men will be sure in such a case to insult over him to spread abroad aggravate his sin by all possible wayes and likewise because he becomes hereby either hurtfull poysoning corrupting others by his example or at least uselesse or unprofitable in that men will no more thenceforth hearken to any instruction or advice of his then they will drink of mudded or stinking water But rather the righteous falling down before the wicked here intended by Solomon is a righteous man crouching bowing before a wicked man in any way of servile flattery or yielding by any way of base complyance to his commands or
to declare all this that is that I might make all these clear and perspicuous to mine own understanding and discover them clearly to others that the righteous and the wise and their works are in the hand of God that is that the persons and wayes and works of the best and wisest of men and much more the persons and wayes of others are wholly ordered by the sure and secret guidance of divine Providence Though men cannot discover nor search into the seeming unequall dispensing of things yet this I found to be certain that the most righteous and wise amongst men cannot dispose of themselves and their wayes as they please but are wholly ordered by a divine hand I know that in other regards the righteous and the wise and their works may be said to be in the hand of God as 1. Because God doth protect their persons from evil and doth keep them in the way of truth and holinesse that they may not fall away they are kept by the power of God through faith unto salvation 1 Pet. 1.5 see Joh. 10.28 29. and 2. Because God doth accept of them and their services and will certainly in due time reward them though as they come from them their works seem to passe away and to be no more and are usually forgotten amongst men yet they are still with God he keeps an exact account of them and will undoubtedly recompence them into their bosoms Heb. 6.10 But here doubtlesse they are said to be in the hand of God because they are ordered and disposed by the secret hand of Gods all-ruling Providence as indeed this expression of things being in the hand of God and of Christ doth in the Scripture note that things are subject to the power of God Joh. 3.35 The Father loveth the Son and hath given all things into his hand and that they are ruled and governed by the Providence of God Acts 4.28 And this is premised here to comfort the righteous by letting them know that even their afflictions are from God and to keep them from stumbling at the Lords dispensing of outward things promiscuously to all sorts of people of which he speakes in the following words no man knoweth either love or hatred by all that is before them that is no man knoweth by their present state in this life by those things that befall them that are evident to the outward sense whether God loves or hates them and that because the same outward things befall good and bad those that God esteems his friends and those that he esteems his enemies I confesse that this last clause is likewise otherwayes understood by some Expositors as that no man knoweth what they shall love and what they shall hate for the future their affections not being at their own but at Gods disposing or that no men know whether that which they love or that which they hate shall befall them judging of future events by their present ordering of their affairs But the first Exposition is most generally received Vers 2. All things come alike to all c. To wit in regard of outward things And this is the reason why no man can judge by such things whether he be loved or hated of God as was said in the foregoing verse there is one event to the righteous and to the wicked to the good and to the clean and to the unclean to him that sacrificeth and to him that sacrifieth not that is to those that are godly and religious and those that are irreligious and profane as is the good so is the sinner that is they are usually both in the same outward condition and he that sweareth to wit without fear and so is an ordinary swearer and thereupon often sweareth vainly and rashly and falsely and so profanes the name of God as he that feareth an oath that is that is afraid of swearing vainly and falsely and therefore is very wary of swearing and when he doth swear he doth it reverently and religiously Now from hence to the 13. verse some conceive that Solomon speaketh in the person of Athiests and Epicures and tells us what carnal reason is prone to judge in the case before mentioned to wit that the righteous and the wicked fare every way alike both in life and death But because Solomon speakes onely of outward events that from thence he may encourage men to live comfortably in every condition whereinto God is pleased to bring them I see no reason why we may not take all this as spoken by Solomon himself Vers 3. This is an evil among all things that are done under the Sun that there is one event unto all c. That is Amongst the many evils vanities and miseries that men are subject to here in this world I found this to be one sore affliction a temptation very grievous and vexatious to men Or Among all humane miseries I found this to be the sorest and grievous above all to be born that the same equall events happen to the just and to the unjust and so the worst of wicked men do many times live in as flourishing a condition as the best of Gods servants and the holiest of men do usually undergo the same outward miseries with fools and ungodly wretches Solomon doth not in these words condemn the Providence of God for ordering things thus for he knew well that God doth with admirable wisdom and justice thus dispose of humane affairs but he only notes this to be a sore temptation and very grievous to the holiest of men when they take notice of it Or else as some think this may be called evil because it is occasionally the cause of much evil in that wicked men do hereupon take occasion to break forth into all kind of wickednesse so that the evil here intended is that which Solomon expresseth in the following words yea also the heart of the sons of men is full of evil and madnes is in their heart while they live But I rather think that by evil here is meant that it is a thing very bitter and irksome to men and that the following words do set forth a farther degree of mans vanity and misery to wit that even those men that spend their whole lives in all kind of wickednesse and that run headlong boldly and presumptously into all kind of desperate madnesse and abominable courses haply the rather because they see good and bad fare all alike here do only at last die just as other men do madnesse is in their heart while they live and after that they go to the dead and there they rot in their graves as all the sons of men must do Yet this last clause may be added onely to imply the folly of those men that from all mens faring a like here in this world do embolden themselves in all kind of wickednesse in that after they have thus run madding after their own lusts at last which they never minded they fall into the pit and
prescribed by the word of God But according to our Translation whether we read it as it is in our Bibles Correction is grievous c. or as it is in the margin of our Bibles Instruction is grievous unto him that forsaketh the way the meaning of the words is clearly this that instruction or correction is irksome and displeasing to him that chuseth the way of sin rather then the right way of holiness or that having gone on a while in the right way doth afterward forsake it turn aside into false wicked waies that because reproofs and correction are displeasing in themselves to mans corrupt nature and because men of an evil life cannot endure those that goe about to take them off from those waies that are so pleasing to flesh and bloud do account the strict waies of holinesse a very bondage to them And he that hateth reproof shall die that is he shall be cut off here in a way of wrath shall die eternally hereafter And the drift of Solomons joyning these two together seems to be either 1. to imply the difference between those that are troubled at reproof correction and those that hate it correction may be displeasing to men and yet afterwards it may doe them good but they that hate reproof shall certainly perish or 2. rather to imply the sad effect that follows discontent against instruction or correction naturally men are displeased with those men that thus seek their good but they that doe thus are in the ready way to destruction because he that hateth reproof shall surely die Vers 11. Hell and destruction are before the Lord c. See the Note Job 26.6 how much more then the hearts of the children of men Now this must not be so taken as if it were easier for God to know some things then it is to know other things Only Solomon here speaks of God after the manner of men to whom it must needs seem harder to know the state of the dead and hell then the hearts and thoughts of men both because hel and destruction are farther off though the hearts of men are deep yet not so deep as hell and likewise because men may by outward discoveries guesse shrewdly at the thoughts of mens hearts whereas of hell and the state of the dead men know nothing at all but only by faith so farre as any thing thereof is revealed in the Word Ver. 13. A merry heart maketh a chearful countenance c. That is A chearfull heart especially when it is so upon spirituall grounds doth usually make the whole body healthfull vigorous refresheth the spirits so consequently also it makes the countenance in particular fresh lightsome chearfull but by sorrow of the heart that is by carnall immoderate sorrow the spirit is broken that is either 1. the mind of a man will be afflicted dejected the understanding and memory weakned or else 2. the vitall spirits will be dulled which causeth frequent sighs and groans and often brings men to such extremities that they can hardly draw their breath and so consequently also the countenance is hereby made cloudy and sad And thus God speaks here to us to perswade us to take heed of such sorrow as tender mothers are wont to speak to their children telling them they will marre their faces with crying Vers 14. The heart of him that hath understanding seeketh knowledge c. That is A man that hath understanding seeketh knowledge with all his heart even as a hungry man seeketh meat which is implyed in the following clause but the mouth of fools feedeth on foolishnesse that is their hearts delight it and greedily devoure all kind of foolishnesse wickednesse as it were with open mouth it is as meat and drink to them to satisfy their lusts to doe any thing that is sinfull and wicked for which see the Notes chap. 4.17 and Job 15.16 They love to speak foolishly vainly such language and speeches are continually in their mouths as if they fed and lived upon them greedy they are to hear the talk of fools it is as delightfull to them as their food and indeed it nourisheth their folly in them Vers 15. All the daies of the afflicted are evil c. By the afflicted here most Expositours understand the man that is not contented with his estate all whose days must needs be evil that is grievous tedious irksome to him because he is continually fretting so can neither eat nor sleep nor follow the labours of his calling with any quiet nor take any joy in any thing whatsoever and so likewise in the following clause but he that is of a merry heart hath a continuall feast by the man of a merry heart they understand the man that is contented with his condition because contentation be a man poor or rich must needs yield continuall delight refreshing to him But I see no reason why we should not take it more generally thus All the daies of the afflicted are evil that is as long as men lye under any heavy affliction whether poverty or sicknesse c. or inward anguish and trouble of mind they scarce enjoy a comfortable houre which makes their lives bitter to them but he that is of a merry heart to wit especially if it proceed from a good conscience and assurance of Gods love in Christ hath a continuall feast that is he hath that which will chear him up in the midst of his afflictions and sorrows and that will be as a feast to him when he perhaps hath not so much as bread to eat Vers 16. Better is a little with the fear of the Lord c. Which is of it self the greatest of treasures and causeth men to enjoy that which they have with much peace comfort then great treasure and trouble therewith to wit as it is usually with those that fear not the Lord who have commonly the more trouble the greater their wealth is either by reason of their fear of loosing what they have or their continuall toll vexing cares about the preserving ordering and encreasing their estates or by reason of their terrous of conscience for their wickednesse particularly for the unjust waies whereby they have raised their estates and the clamours outcries of those that have been oppressed by them or because of the strife and contention and suits at law which do usually attend great estates Vers 17. Better is a dinner of herbs where love is then a stalled ox and hatred therewith This may be meant of the love or hatred either of him that invites men to his table or of those that sit at table together either at home or abroad especially when mens hatred breaks forth in strife brawling fighting together Yea it may be meant also of the love and hatred of God to wit that the coursest fare with Gods love is better then the greatest dainties given by God in hatred
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
then they receive the reward of their impiety Vers 4. For to him that is joyned to all the living there is hope c. That is As long as life lasts there is hope of his still enjoying his present comforts yea of improving his condition for the better both in regard of his spiritual and his outward estate at least some of the benefits of the living he is sure to enjoy for a living dog is better then a dead lion that is the basest and most contemptible person that is whilst he lives is in a better condition then he that hath been of greatest account when once he is laid in the dust to wit in regard of the things of this life and the actions and imployments thereof And thus Solomon sets forth the different estate of the living and the dead thereby to make way to that following exhortation vers 7. wherein again he perswades men to that fore-mentioned remedy of the vanities of this life namely to enjoy comfortably the benefits of this life whilst life lasts because when death comes that will deprive us of them all Vers 5. For the living know that they shall die c Here a reason is given to prove what is said in the foregoing verse that the living are in a better estate then the dead namely in regard of the enjoyment of the things of this life And some Expositors do understand the words as if he had said It is true the living know they must die and that may somewhat afflict them but yet as long as they live they may enjoy the good things of this life which the dead can in no wise do because they know nothing of the things of this world But I rather think that these words for the living know that they shall die are onely to imply the benefits of this present life they know they shall die this is a truth unquestionably certain yea they find and feel it experimentally in the decayes of their bodies and the uncertainty of their health and consequently they may stir up themselves hereby to provide that they may both live comfortly and die happily the knowledge of this is an advantage to make them take off their affections from the perishing things of this world to prepare themselves for death and by faith and repentance to make sure of life eternal and withall which I conceive is here chiefely intended to set themselves comfortably and thankfully to enjoy present mercies which when death once comes they can no longer hope to enjoy And therefore he addes but the dead know not any thing which must not be understood absolutely as if the souls departed had no knowledge but as with respect to those things whereof Solomon is in this place speaking that the dead know not any thing to wit of what is done here in the Land of the living see the Note Job 14.21 Or they have no sense or experimentall knowledge nor are capable of taking any delight in the knowledge or enjoyment of the things of this life neither have they any more a reward that is they can no more have any benefit or content by the enjoyment of the things here below which is the onely reward of mens labours in this life Solomon doth not deny that men will be rewarded after this life according to their works for this he had before asserted see the Notes Chap. 3.17 and 8.12 13. And it is likewise true that the dead can no more do any thing whereby they should expect a reward hereafter But that which is meant here is that being dead they can no longer advantage themselves any way by the things of this life for which they have laboured for the memory of them is forgotten to wit in regard of the things of this life or of any thing they have done here no man thinks of doing them any good c. See the Notes Chap. 2.16 Psal 9.5 31.12 88.7 13. Vers 6. Also their love and their hatred and their envy is now perished c. That is say some Expositors there is no more remembrance of their love and hatred and envy when they are once dead which indeed agreeth well with the last clause of the foregoing verse the memory of them is forgotten But I rather conceive the meaning to be that being dead there is no person or thing which they love or hate or envy any longer And to this some adde also that on the other side no body neither doth any longer love or hate or envy them Questionless Solomon speakes not of the love hatred or envy that may be in souls departed but with respect to the things of this life and to mens affections here to wit that when men are dead they mind no more the riches honours and pleasures of this world nor can any longer enjoy any thing that is here below which is more fully expressed in the following words neither have they any more a portion for ever in any thing that is done under the Sun and therefore if we expect any comfort in the things of this world we must make use of them whilst this life lasts Vers 7. Go thy way c. Some Expositors conceive that this which is said here and in the three following verses cannot be well understood otherwise then as spoken in the person of sensual brutish Epicures But such kind of men are not wont to expresse themselves in such religious tearms as are here used vers 9. where this life is again and again tearmed vanity and the lengthening out of mens dayes is said to be the gift of God and men are advised to be constant in loving and delighting in their own wives without ever looking after strange women And therefore this and that which followeth is rather to be taken still as the holy advice of the spirit of God by the pen of Solomon Go thy way as if he should have said laying aside all vain endeavours to search into Gods secrets and all vexatious disquiet of mind about the hidden works of Gods providence as why he many times afflicts the righteous and prospers the wicked betake thy self diligently and speedily to do what I now say to thee eat thy bread with joy and drink thy wine with a merry heart that is casting thy care upon God enjoy the fruit of thy labour and live comfortably upon that which thou hast see the Notes Chap. 2 24. 3.12 13. 8.15 By those words thy bread and thy wine there is an intimation given that men must be carefull that they live onely upon that which is justly their own and that their enjoyments must be according to what is necessary and convenient and neither above nor beneath their estate and condition For God now accepteth thy works that is when thou doest thus enjoy what thou hast gotten by thy honest labour and is truely thine own in a moderate and decent manner without any anxious and distrustfull fears God is well-pleased that
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
and it is also two severall waies expounded for some yea indeed the most of Expositours conceive that in these words Bildad compares the short lives of those of this age with the long lives of the fathers in the first ages of the world we are but of yesterday saith he and know nothing that is whereas the fathers lived many years by long experience their knowledge was very great we alas in these times live but a little while in the world our daies passing away as a shadow and so for want of experience know nothing comparatively But then again others conceive that Bildad here opposeth the short life of man to the experience of all former ages and sheweth how much better satisfaction we may receive by examining the testimony of all ages from the beginning of the world then by resting merely upon our own observation who are but of yesterday of no continuance to speak of and so of little or no experience and knowledge because our daies are few and as a shadow passe suddenly away Vers 10. Shall not they teach thee and tell thee and utter words out of their heart To utter words out of the heart is to speak truly what men think and what they have seriously and diligently considered of and with judgement and wisedome concluded so that the meaning of these words is that if Iob would enquire how it had been in former ages those that lived in those times would truly make known to him what by due consideration and diligent observation they had found to be true to wit the same which he had said to him that they are the wicked only whom God destroyes and that the upright and righteous shall certainly flourish Vers 11. Can the rush grow up without mire c. This which follows unto the end of the 19. verse may be read as the answer which Bildad pretends would be given to Iob by the ancients of former times if he would enquire of them as he had advised him but howsoever the drift of these words is to show that it is noe more possible in regard of the ordinary course of Gods providence and goverment of the world that wicked hollow-hearted hypocrites who are not rooted in grace and in whom there is no true piety should alwaies flourish and prosper then that rushes and flags which have no solidity in them but are of a spungy substance should by the ordinary course of nature grow without mire and without water Can the rush grow without mire c. that is as rushes and flaggs do only thrive in miry and watry grounds and therefore in times of drowth when there is no water even when they are in their perfect greennesse though they be not cut down they wither in an instant so soon as ever they begin to want moisture so neither can any man flourish and prosper long whom God favours not whether they be openly prophane or such as only make a shew of religion but in truth are hypocrites So are the paths of all that forget God and the hypocrites hope shall perish that is such is the conclusion of the waies and counsells of all that think not of God that mind not the approving of themselves to God and the seeking of his favour but only trust to themselves that slight and despise God they may as such rushes and flaggs flourish for a time but at last they shall wither and come to nothing if they be not cut down and destroyed by men as many times they are by the just judgement of God yet a secret curse of God shall wast and consume them and all the hope of such dissembling hypocrites shall proove vain and quite deceive them so that at last they shall give over such vain hopes Vers 14. Whose hope shall be cut off and whose trust shall be a spiders webb That is those things wherein such men do place all their hope and confidence shall be utterly destroyed and come suddenly to nothing and so their hope and confidence shall perish together with them and indeed these things are well compared to a spiders webb 1. Because their wealth and dignities their projects and counsells are raised and made up with much labour and skill by many curious and subtle contrivements spunne as it were out of their own bowells and 2. Because when all is done there is no firmnesse nor solidity in them but they are easily on a sudden as a spiders web brushed down and destroyed all which doubtlesse Bildad intended that Iob should apply to the sudden ruine of his own family and estate Vers 15. He shall lean upon his house but it shall not stand c. That is as the spider rests securely upon his cobweb house and doth what he can to fasten it surely but all in vain for on a sudden it is swept down and broken to pieces so the wicked man and the hypocrite shall rely upon his house and great possessions c. and do what may be done to assure them to him and his yea he shall rest upon his spirituall gifts his performance of holy duties and his supposed graces but to no purpose for ere he is aware of it all his outward supports shall be ruined and all the means he can possibly use shall not avail to prevent their ruine and those spirituall things whereon he rested shall do him no good but shall quite deceive him Vers 16. He is green before the Sun and his branch shooteth forth in his garden Many Expositours understand this and the following verses of the righteous that enjoy the love and favour of God and so conceive that it is added as by way of opposition to that which was before spoken concerning the hypocrite to expresse which they are forced to insert these words As for the righteous in the beginning of this verse As for the righteous man he is green before the Sun c. But according to our translation this also must needs be a continuation of that which was before said concerning the wicked whether openly prophane or hypocrites to wit that though they flourish exceedingly for a while yet at last they shall be utterly destroyed He is green before the Sun and his branch shooteth forth in his garden that is as a tree planted in a rich and fruitfull garden is green and flourisheth rather cherished by the quickning heat of the Sun then any way impaired and parched by the scorching beams thereof and so daily spreadeth forth his boughs and his branches so is it usually a long time with wicked men they flourish and prosper every way and their children are greatly encreased yea in the most perillous and hard times when others wither and flourish still and grow greater and greater Vers 17. His roots are wrapped about the heap and seeth the place of stones This is also spoken of that flourishing tree to which the flourishing of the wicked for a time is compared but yet in what sense they are spoken
truly fear him for though God affords many outward mercies to all men whatsoever yet there is this that is peculiar to the righteous in the good he doth for them that he doth it out of a fatherly love to them that he causeth all things to farther their eternall salvation And secondly it is said that it is wrought for them that trust in God before the sons of men because even when God hides himself from his servants for a time yet at last he is wont to manifest his love to them so by taking their part and by delivering them out of troubles and otherwise that their innocency and Gods precious esteem of them is manifest hereby as it were to all the world But I see no reason why it may not be understood more generally of all the good which God hath allotted to be the peculiar portion of his elect and so may comprehend even that eternall blisse of which it is said that it is reserved in heaven for us 1 Pet. 1.4 and with reference whereto Saint John saith 1 Joh. 3.2 that it doth not yet appear what we shall be and Saint Paul 1 Cor. 2.9 that eye hath not seen nor ear heard c. the things which God hath prepared for them that love him For even of the goodnesse of God thus largely taken it may be said that it is laid up for the righteous and withall wrought for them before the sons of men either because it is first laid up in Gods eternall decree and then in time accomplished for them or because it is kept in store for them and in due time conferred upon them or because it is in part conferred and in part reserved for after-times Vers 20. Thou shalt hide them in the secret of thy presence from the pride of man c. See the Notes Job 29.4 Psal 25.14 and 27.5 The presence of Gods favour and grace whereby he protects his servants may be called the secret of his presence either because they are thereby hidden as it were in secret from the rage of their enemies or because this presence of Gods favour with the righteous especially in their sore afflictions is not discerned by the men of the world whence it is that they are called Gods hidden ones Psal 83.3 Thou shalt keep them secretly in a pavilion from the strife of tongues that is from the contention of slaundering and reviling tongues or from tongues that cause contention according to that of Solomon Prov. 15.1 grievous words stir up anger Vers 21. Blessed be the Lord for he hath shewed me his marvellous kindnesse c. See the Note Psal 17.7 and for the following words in a strong or fenced city the meaning is that when he had no place to hide his head in but lay naked and open to the malice of his enemies having no place of shelter yet through Gods protection he was kept as safe as if he had been in a fortified city I know some conceive that it was Keilah he speaks of which indeed Saul called a town that hath gates and bars 1 Sam. 23.7 namely that God had shown him marvellous kindness there in that he revealed to him that the inhabitants of that town would deliver him up to Saul and others understand it of Jerusalem that God had shown him great kindnesse by settling him after all his dangers in that strong city yea some conceive that it is the Church that is here in reference to Gods protection tearmed a strong city But the first Exposition seems to me the best Vers 22. For I said in mine hast I am cut off c. It is said 1 Sam. 23.26 that when Saul with his army had in a manner compassed in David in the wildernesse of Maon David made hast to get away and accordingly of this hast some understand this place but I conceive it is rather meant of the rashnesse and hastinesse of his spirit that apprehending his danger to be unavoidable on a sudden transported with fear he said in his mind what upon more deliberation he could not think namely that God had cast him out of his sight PSALM XXXII The Title A Psalm of David Maschil Some say that Maschil was the name of some musicall Instrument or some Song to the tune whereof this Psalm was to be sung But rather I conceive it is added to signifie the matter of this Psalm and that it was composed to give instruction according to the signification of the word set in the margin A Psalm of David giving instruction Vers 1. Blessed is he whose transgression is forgiven whose sin is covered To wit from the sight of God by the imputation of Christs righteousnesse so that the Lord looks upon him no more as lying under the guilt of his sin And the word covered seems to be used as in relation to the filthinesse of sin making men loathsome in Gods sight David having been long sorely oppressed with the burden of his sins and the fear of Gods wrath breaks forth into this patheticall expression concerning the blessednesse of the man whose sins are forgiven Vers 2. Blessed is the man unto whom the Lord imputeth not iniquity and in whose spirit there is no guile By guile here may be meant all hypocrisie in generall and then this last clause is added that he is blessed also in whose spirit there is no guile because sincerity and unfeigned purity of heart is the necessary effect of justification and remission of sins and so they that have truly obtained pardon do alwaies manifest their justification by their sanctification even by their sincere endeavours to walk in all holinesse and righteousnesse before God Or else it may be meant of that hypocrisie in particular whereby men are kept from turning unfeignedly to God that they may obtain remission of sins and reconciliation as namely when men do vainly embolden themselves against all fear of Gods wrath though they be never so profane or when men beguile themselves with false flatteries as by excusing or extenuating their sins or by trusting in the observation of any outward rites which God requires in his worship c. In a word whatever it be whereby those that do not humble themselves before God in the acknowledgement of their sins do deceive themselves and would as it were deceive God that is the guile here spoken of And this I conceive indeed is principally intended and that David mentions this here out of a detestation of those false flatteries wherewith for a time he had deceived himself and so put off his repentance Vers 3. When I kept silence my bones waxed old through my roaring all the day long It is evident I conceive that by keeping silence here David meant his not confessing his sins because as in opposition to this it is said vers 5. that he did at length acknowledge his sins And because in the following words he saith that his bones waxed old through his roaring all the day long I
8.2 Vers 17. Yet have we not forgotten thee c. To wit by forsaking the true Religion to please our enemies and this is alledged as another argument to move God to help them Vers 19. Though thou hast sore broken us in the place of dragons c. That is though thou hast sorely afflicted us in a place of horrid terrours desperate dangers being continually in the power of men fierce and cruell as dragons He alludes to those dens and wildernesses which were usually the habitation of dragons as was that great and terrible wildernesse Deut. 8.15 which the Israelites went through wherein were fiery serpents and scorpions and to the same purpose also is the following clause for even therein likewise there may be an allusion to the dreadfull darknesse of those dragons dens and covered us with the shadow of death concerning which see the Notes Job 3.5 and Psal 23.4 Vers 20. If we have forgotten the name of our God c. That is if we have forgotten our God to wit by any defection to their Idol-Gods see the Note Psal 5.11 Vers 21. Shall not he search this out c. That is If this we had done it could not have been hid from God and he therefore knows that it is not so to him we appeal Or If we had done this God would have known it and would have called us to an account for it the temptation of Gods seeming to have forsaken us would not have excused us and therefore we durst not doe it For he knoweth the secrets of the heart and much more such open defections to Idolatry Vers 22. Yea for thy sake are we killed all the day long c. That is So far are we from any such apostatizing from thee that for thy sake and the constant profession of thy truth are we continually afflicted and martyred and this he alledgeth also to move God thereby to plead their cause And indeed the sufferings of the faithfull both in Babylon and in the daies of the Maccabees were for their constancy in the true Religion and therefore doth the Apostle urge this place to encourage Christians in their sufferings Rom. 8.36 we are counted as sheep for the slaughter see above vers 11. Vers 24. Wherefore hidest thou thy face and forgettest our affliction c. To wit notwithstanding we have not forgotten thee as they had said before vers 17. see the Note Psal 13.1 Vers 25. For our soul is bowed down to the dust c. That is Through the heavy weight of our afflictions we are brought down to the lowest degree of misery or we are as dead men ready to drop into the grave see the Notes Psal 6.5 and 22.15 Our belly cleaveth unto the earth that is we are no better then dead men or we are irrecoverably cast down and trodden under foot Yet some would have this understood of their falling down on the ground and lying there till their bellies seemed as it were to be glued to the earth by way of humbling themselves before the Lord. Vers 26. Redeem us for thy mercies sake That is thereby to manifest and magnify thy mercy or because thou art mercifull And thus though they had before alledged their integrity vers 17 18 19 yet now for the procuring of help they plead nothing but Gods mercy PSALM XLV The Title TO the chief Musician upon Shoshannim for the sons of Korah Maschil A Song of loves See the Note upon the Title Psal 42. The last words a song of loves shew that the Psalmist whoever it was composed this Psalm as an Epithalamium or marriage-song Now though the Apostles testimony Heb. 1.8 9 that what is said here vers 6 7. is spoken of the Messiah be a sufficient proof that the main scope of this Psalm is to set forth the love of Christ and his Church Christ the Bridegroom and the Church his spouse and bride as they are called Joh. 3.29 and therefore indeed there are some passages in the Psalm as in vers 2 6 and 16 which cannot properly be applyed to any but Christ yet I hold it most probable that it was also written with respect unto Solomon as a type and his marriage with the daughter of Pharaoh of which see the Note 1 Kings 3.1 and that because there are many passages that seem clearly to allude at least thereto as is evident vers 8 9 10 c. and because it is much like the Canticles or the Song of Solomon and as it were an Epitome of that So that I conceive it is called A song of loves not as some would have it because it sets forth the love of God to his Jedidiah of which see the Note 2 Sam. 12.25 but because it celebrates how lovely Solomon and his bride were to be to each other but especially the spirituall love of Christ and his spouse the Church As for that word Shoshannim To the chief Musician upon Shoshannim thereby doubtlesse is meant either some song that began with this word to the tune whereof this Psalm was to be sung or some musicall instrument that was to be used in the singing of it And because the word seems clearly to be formed of an Hebrew word that signifyeth six it is most probable that thereby is meant six-stringed instruments or as some would have it instruments whereon were many engravings of lillies which are six-leaved flowers And indeed some Interpreters because of that derivation of the word do thus translate it upon Shoshannim that is upon lillies and that either as in reference to their wedding garlands that were made much of lillies or as intending by these lillies Christ and his Church who are indeed often for their sweet and beautifull graces and for their flagrant love one to another compared to lillies as Cant. 2.1 2. I am the rose of Sharon and the lilly of the valleys As the lilly among the thorns so is my love among the daughters Vers 1. My heart is enditing a good matter c. That is matter of singular excellency pleasure and delight The drift of this preface was to shew that the argument of this Psalm was concerning great and high mysteries it was not meant merely of an earthly mortall prince but of a person of far greater excellency and contained those things which being read with understanding must needs be pleasant and delightfull asswaging the sorrows and chearing the hearts of those that read them It is in the Hebrew My heart boyleth or bubleth up a good matter and this expression seems to intimate that his heart being enflamed by the spirit with the love and admiration of Christ and his kingdome and even leaping for joy at the consideration thereof he was stirred up with such a fervent desire to declare these things that he could not forbear to powre them forth with plenty of words I speak of the things which I have made that is the verses which I have made or rather the things which I have expressed
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
by some judgement of God and that unto eternity or else he shall be utterly ruined undone to wit by some other severe sentence pronounced against him whereby his mouth shall be judicially stopped that he shall never bear witnesse more or at least he shall be so discredited that no man will hear or regard his testimony and all this shall be because his own tongue will discover him by reason that such an one scarce ever speaks constantly the same thing but will be ever and anon contradicting himself but the man that heareth that is that speaketh nothing but that whereof he hath been an ear-witnesse or an eye-witnesse nothing but what he knoweth to be certainly truth speaketh constantly that is he is alwaies in the same tale and affirmeth still constantly the same thing and that with confidence boldnesse and therefore he shall not by death or by any judiciall sentence or by his own shame be taken off from bearing witnesse yea men will be desirous to hear his testimony in any cause whatsoever I know this Proverb is otherwise expounded by some as 1. thus A false witnesse shall perish but the man that heareth that is that hearkeneth to the law of God which doth expresly forbid all bearing of false witnesse against our neighbour speaketh constantly to wit because he shall not perish or be cut off or 2. thus He that heareth others chusing rather to hear then to speak rashly and falsly shall likewise be heard by others he shall alwaies in time and place have opportunity enough to speak and men shall readily hearken to him But the first exposition is clearly the best Vers 29. A wicked man hardeneth his face c. Some understand this Proverb particularly with reference to the foregoing verse of the impudency of wicked men and the advisednesse and warinesse of the upright in bearing witnesse in any cause But it is better to understand it generally A wicked man hardeneth his face that is he will impudently without any blushing yea though it be against the checks of his own conscience set his countenance to out-face any man either in denying and opposing clear truths or in excusing or defending manifest evils and let him be admonished or reproved he will with a brazen face maintain his waies not yielding to but rather insulting over those that oppose him and without the least remorse on he will goe like a traveller that sets his face against wind weather being resolved upon his journey whatever he endures in it But as for the upright he directeth or considereth his way that is he is watchfull over his waies that he may not goe awry and when he hath done amisse being reproved he will acknowledge his fault repent and amend what is amisse The opposition betwixt the two branches of this Proverb may be conceived thus The wicked man is impudent and therefore carelesse how he walks but the upright is sober and modest and therefore carefull rightly to order all his waies CHAP. XXII Vers 1. A Good name is rather to be chosen then great riches c. That is a good repute and report amongst men gotten by well-doing and loving favour rather then silver and gold that is the love and respect of those amongst whom a man lives especially of those that are for wisdome and piety and dignity eminent above others when it is procured by that which is truly amiable and commendable in him Now both these are preferred before great riches 1. Because both these spring from vertue and piety and so are the peculiar blessings of the faithfull whereas the worst of men do many times most abound in wealth 2. Because by these much good may be obtained which by riches cannot be gotten Riches do often bring men into great danger when men of good report and well-beloved shall either be free from the malice and envy and violence of men or at least they shall find many that will be ready to aid and secure them Again such men usually enjoy much quiet and peace and are free from those vexations and troubles and suits at law wherewith rich men are continually perplexed yea and riches and advancement in the world are many times procured by a mans good report and the favour that he enjoyeth amongst men whereas on the other side no riches can buy off infamy nor redeem a mans reputation when it is once lost 3. Because riches are fading transitory blessings whereas a good name continueth and makes a man live as it were after he is dead and is a great honour to his children after him And 4. because a good name and good esteem amongst men do render a mans speeches and actions the more acceptable unto men they enable him to doe much the more good in the places where he lives are an encouragement to others in well-doing which riches are not Vers 2. The rich poor meet together c. That is say some when the rich declining in their estate the poor by degrees growing in wealth come at length to be of equall estates Or thus Though in regard of their outward condition there is a vast difference between the rich the poor the rich being honoured as if they were more then men the poor despised abused as if they were beasts and not men yet in many things they meet together are every way alike they are both of the same nature made after Gods image they have the same Lord Creatour in their birth death are both alike c. And indeed the words will bear both these expositions But yet the more obvious ordinary exposition I take to be the best to wit that the rich poor because there are both of the one the other in all places according to that Mat. 26.11 ye have the poor alwaies with you do often occasionally meet together converse one with another yea they do usually seek out one another as having mutually need one of another the Lord is the maker of them all that is they are all his creatures it is God that makes the one rich and the other poor and that in great wisdome because without this difference in mens outward condition humane societies could not subsist see the Note chap. 14.31 And this is added to imply that as the poor ought not to envy or maligne the rich so neither should the rich grow proud despise or oppresse the poor Vers 3. A prudent man foreseeth the evil c. To wit the mischief that is like to befall him in any way he is going or action he is undertaking or the evil which his enemies have plotted to bring upon him as indeed wicked men are usually seeking the ruine of the righteous or rather the judgements of God approaching whether private or publick which he discovers before-hand by observing the wickednesse committed meditating on the judgements threatned or by taking notice of some present signs discoveries of Gods
cannot attain them or when a man hath gotten them they will vanish away in an instant as an eagle towards heaven that is as an eagle flyeth towards heaven or if these words also be meant of riches we must understand them thus that riches will be gone beyond all possibility of getting them or recovering them again The first clause is in the Hebrew Wilt thou cause thine eies to flee upon that which is not which expression seems to have reference to that which followeth concerning riches sleeing away as an eagle and so may imply that though in their desires men flie after riches with never so much eagernesse they will be too swift for them and how vain a thing it is for men to gape after riches even as if a man should with earnest desires look after some fowle which is upon the wing and in the twinckling of an eye is gotten out of his sight and therefore it is too that the eagle is mentioned because no fowle flyeth so high or so swift as an eagle Vers 6. Eat thou not the bread of him that hath an evil eye That is of an envious man according to that Matth. 20.15 Is thine eye evil because I am good or rather of a sordid covetous miser that doth envy thee and grudge thee every bit of meat that thou eatest for so on the contrary the liberall man was before said to have a good or a bountifull eye chap. 22.9 Vers 7. For as he thinketh in his heart so is he c. That is he is not to be esteemed according to what in his words and his outward deportment he would pretend himself to be to wit one that loves thee and to whom thou art truly welcome but according to what he thinketh in his heart as namely that he is a dissembling miserly churle that grudgeth at thy eating of that which he sets before thee as is expressed in the following clause Eat and drink saith he to thee but his heart is not with thee Vers 8. The morsell which thou hast eaten shalt thou vomit up c. Some understand this literally that by reason of some unwholsome meat which the envious man doth often set before his guests or by reason of his drawing them with a mischievous intention to overlade their stomacks with his meat or drink his guests should vomit up what they had eaten and so also should be disabled from speaking so wisely and acceptably to those that were present as otherwise they might have done which they think is intended in the next clause and lose thy sweet words But by the common consent of most Expositours the meaning is rather this The morsell which thou hast eaten shalt thou vomit up that is By some snare wherewith he will entrap thee or some mischief he will afterwards doe thee he will make thee pay dearly for what thou hast eaten or rather When thou shalt perceive either by some distastfull speeches given thee or by some other means that he grudged to see thee eat his meat thou shalt be so inwardly vexed and grieved that thy meat shall doe thee no good and in that regard it shall be all one to thee as if thou hadst vomited it up again or thou shalt even loath that very meat of his which thou hast eaten and repent that ever thou didst eat it and wish thou couldest vomit it up again And lose thy sweet words that is all the sweet glosing words wherewith he welcomed thee c. all the content thou didst take therein shall be then lost they shall doe thee no good but rather thou shalt be vexed exceedingly that thou wert so befooled by his dissembling language or thou shalt lose thy sweet words that is all the flattering language thou gavest him or all the courteous sweet complementall words thou spakest to him by way of praising his good chear or acknowledging his love and returning him many thanks for his kind entertainment or any good or pleasant discourse wherewith thou soughtest to delight him or his guests whilst thou wert at his table all which shall be as lost either because the covetous churle took no delight in them whilst he grudged at him for eating up his victuals or because the man that spake them when he comes to discover the sordid dissembling of his host that entertained him shall be fretted that ever he spake them and shall wish that he had never spoken them Vers 9. Speak not in the ears of a fool for he will despise the wisdome of thy words To wit out of ignorance or profanenesse see the Notes chap. 9.7 8. But yet this phrase of speaking in the ear may seem to imply that this is meant only of private admonition or reproof Vers 10. Remove not the old land-mark and enter not into the fields of the fatherlesse To wit neither by seizing upon their lands and estate unjustly nor by any encroachment through removing their land-marks nor by breaking violently into them any other way to doe them any damage Vers 11. For their redeemer is mighty c. See the Note Job 19.25 he shall plead their cause with thee see the Note chap. 22.23 Vers 13. Withhold not correction from the child c. That is neither omit it thy self nor restrain others from doing it to whom it belongs see the Notes also chap. 13.24 19.18 for if thou beat him with the rod he shall not die that is such moderate correction will not be his death to wit neither at the present for a rod will break no bones nor yet by degrees by grieving or weakening him and bringing him into a consumption or he shall not die that is this will preserve him both from being cut off by untimely death as cocker'd children for their wickednesse many times are and likewise from eternall death as is more fully expressed in the following verse Vers 14. Thou shalt beat him with the rod and shalt deliver his soul from hell This last clause may be taken not only as a promise but also as a precept Vers 15. My son if thine heart be wise my heart shall rejoyce even mine That is not only shall this yield joy to thine own heart but to mine also by whose instruction this hath been wrought and who for the love I bear thee cannot but rejoyce in thy good Vers 16. Yea my reins shall rejoyce c. That is All the inward parts of my body shall be affected with my joy when thy lips speak right things that is when thou becomest able thereby to instruct others or when thy speech is pious and every way right which is therefore particularly mentioned because this is the highest proof of true wisdome in the heart If any man offend not in word the same is a perfect man Jam. 3.2 Vers 17. Let not thine heart envy sinners c. See the Notes Psal 37.1 3 but be thou in the fear of the Lord all the day long that is continually and constantly even then
a fools wrath be expressed by some great mischief which may well be compared to some huge massy stonâ—e or by many frequent quarrellings and lesser wrongs which may well be compared to a load of sand it is heavier theâ— either stone or sand that is it is more intolerable and harder to be born and that because a fools wrath is usually causelesse and against all reason it is boundlesse and endlesse there is no dealing with such men no pacifying of them and it is also more mischievous to men and that especially because it crusheth and oppresseth the minds and souls of men whose pressures are most grievous neither are any indeed but the wiser sort of men able to bear the burthen of it Vers 4. Wrath is cruell and anger is outragious c. In the Hebrew it is and anger an overflowing that is it will not be kept within bounds but breaks out and is like overflowing waters that carry all before them with unresistable violence but who can stand before envy or jealousie for which see the Note chap. 6.34 The meaning is that envy is more dangerous then either wrath or anger and that 1. because envy which hideth it self as being ashamed of its cause doth secretly seek the ruine of men and so cannot be avoided whereas wrath and anger do presently shew themselves and 2. because whereas wrath and anger will of it self soon be over and come to nothing at least they may be appeased especially with benefits envy is rather encreased by such meanes and can no way be appeased but is endlesse and boundlesse in its rage See the Note also chap. 14.30 Vers 5. Open rebuke is better then secret love By open rebuke is not meant a publick rebuke before many witnesses for that in many cases is not fitting but a plain and free reproof without any dissimulation and to a mans face rather then behind his back And this is said to be better then secret love that is good will pretended but no way expressed or not discovered as it ought to be by reproving men for their sins And the reason is because such open reproofs discover the reprovers to be faithfull friends and tend to the good of the reproved which secret love doth not Yea this may be extended also to the reproof of an enemy that cares not how he shames a man by blazing his faults openly and thus even such reproofs may be said to be better that is more profitable then secret love Vers 6. Faithfull are the wounds of a friend c. That is the sharp and piercing reproofs and chastisements of a friend to wit because they proceed from an upright heart and a sincere desire of the good of the party reproved and because men in so doing doe the part of a faithfull friend but the kisses that is the fawnings and flatteries of an enemy are deceitfull or as it is in the margin of our Bibles earnest or frequent to wit that under the pretence of very fervent love he may the better deceive Vers 8. As a bird that wandereth from her nest so is a man that wandereth from his place This is severall waies understood by Expositours as 1. that as a bird leaveth not her nest but to seek meat for her self and her young ones so neither ought a man to leave his calling family but upon such necessary occasions or 2. that as God by his providence feedeth the bird that thus flyeth abroad for her provision so will God provide for the man that seeks about in a lawfull way to get a livelyhood for him his or 3. that a man who tâ—rries not at home but wanders up down abroad not minding his family is like a bird that wanders up down from place to place minds not her young ones But the truest most genuine Exposition I take to be this that by a man that wandreth from his place is meant a man that out of mere lightnesse inconstancy or out of timorousnesse or any such like cause not having any just ground or warrant for it is never contented with his present state or condition or calling but loveth to be changing can never stay long in one place or way that such a one is compared to a bird that wandreth from her nest that is that leaves her nest is still flirting abroad roving from one place to another to imply thereby either 1. that such a man is no wiser nor better stayed then such a bird is or 2. that he is no more likely of his own accord to settle himself any where then such a bird is any where to repose her self or 3. that as a bird is never so safe as in her nest especially amongst the Iewes where God had provided that a bird should not be molested in her nest Deut. 22.6 7. being abroad she is lyable to manifold mischiefs doth many times come short home so it is with those that are still leaping out of one place calling into another whereas at home they lived quietly in the good esteem of their neighbours being got so abroad they wander they know not where many times some mischief befals them Yea some think that Solomon spake this principally with reference to those birds that are wont to fly away from those regions where it begins to be cold into some warmer country that because such birds at those times are wont to be killed in great numbers so are the fitter to represent the danger of those that abide not in their calling but are ever seeking to change their condition Vers 9. Oyntment and perfume rejoyce the heart so doth the sweetnesse of a mans friend by hearty counsell See the Note Psal 55.14 Vers 10. Thine own friend and thy fathers friend forsake not c. To wit neither the one nor the other or him that hath been both the one and the other neither go into thy brothers house in the day of thy calamity as if he should have said having such an ancient approved friend in all thy straits make use of him rather then any kinsman or brother that not only because such friends do many times though it be not alwaies so love more affectionatly then brothers but also especially because such friends doe usually dwell together neighbourhood being commonly the originall of such firm faithfull friendship so are able to help one another sooner oftener then a brother dwelling far off can possibly doe whence that last clause is added for better is a neighbour that is near then a brother far off to wit when a neighbour is such an ancient approved friend or this may be spoken as arguing from the lesse to the greater that if a neighbour much more a friend is better then a brother Vers 11. My son c. See the Note Chap. 1.8 be wise make my heart glad see the Notes Chap. 23.15 10.1 that I may have wherewith to
others whom herein he excells Now this is mentioned as another piece of vanity which men in this life are liable to that as men are often oppressed by the greater sort so they are also usually envied by the meaner yea indeed by all sorts of people And some conceive that this is added here as an effect of misgovernment because then those that became eminent through any excellency in them or for any praise-worthy enterprizes they undertake are usually through the jealousie of superiors and the malignant eye of others exposed to much danger and so all generous motions are easily nipped But however this is mentioned as another vanity as is expressed in the following words This is also vanity and vexation of spirit And though it is true that envy makes the envious man miserable see the Notes Job 5.2 Pro 15.30 yet here questionlesse Solomon intends the vanity and vexation of those that are envied in that it must needs be a great vexation to a man to find himselfe envied and hated and indangered for that for which he could not but expect to have been highly praised and esteemed yea it often beats men off from endeavouring to doe well because such endeavours prove so fruitlesse and vaine Vers 5. The foole foldeth his hands together c. To wit the sloathfull foole see Pro. 6.10 And eateth his own flesh which he may be said to doe by way of an hyperbolicall expression noting that he is brought to such extremity of want that he is ready to eate his own flesh or else because he doth indeed bring himselfe to be nothing but skin and bones partly through diseases he falls into for want of stirring and exercising himselfe like standing waters that are wont to corrupt and putrifie for want of motion but especially through his wasting of his estate he comes at last to such extremity of want that wanting due nourishment and other necessaries he pines away which is increased by his inward vexing and fretting to see himselfe brought into such streights and miseries and by his envying the plenty and prosperity which he seeth others enjoy Yea it may be said also that he eateth his own flesh in that he destroyeth his own children and family by his not providing for them or his wasting that which should maintaine them Now this Solomon mentions as another vanity and that as it were opposite to the former As the laborious and industrious man is subject to the vanity of being envied so the sloathfull man is also subject to other miseries as grievous as that And therefore though the sluggard may think it a point of great wisdome that he by his sloath declines the envy that others undergoe yet indeed he sheweth himselfe herein to be no better then a foole because he rebelleth against the Law of God which enjoynes men to labour and doth wilfully bring himselfe into a great deale of misery To all which may be added that some conceive that Solomon begins here to give some instances of vanities and evills whereto men are subject that proceed from themselves and are not brought upon them by others as those before mentioned are Vers 6. Better is an handfull with quietnesse then both the hands full with travell and vexation of spirit Most Expositors take this to be the sluggards Apology for himselfe wherein he seeks to excuse his idlenesse by alledging that a little with quietnesse that is with ease sitting still and doing nothing a little without that care and toile and labour that others take is better then a farre greater estate that is gotten with much toile and travell and that doth usually expose men to much envy and danger But I rather take them to be the words of Solomon inserted here purposely to shew the vanity of all excessive cares and labours for the gathering of great treasures of wealth whereof he hath formerly spoken and of which he intended now to speake againe in the following verse and withall to imply what is the best remedy for this vanity to wit sweet contentment with his estate though it be never so little See the Notes Pro. 15.16 17.1 Vers 7. Then I returned and I saw vanity under the Sunne That is Another vanity and quite contrary to the former for having spoken before of the vanity of sloathfulnesse ver 15. in the following verse he speakes againe of the vanity of mens toiling themselves needlesly to heap up riches As for that transition So I returned See the Note above ver 1. and likewise Chap. 2.12 Vers 8. There is one alone c. That is one that lives alone by himselfe and so hath no family to provide for nor is haply willing that any body should see what he hath or enjoy any share with him therein Or rather One alone that is one that hath no known heire to succeed him And indeed both these may be included also in that which is added by way of amplification And there is not a second yea he hath neither child nor brother yet is there no end of all his labour neither is his eye satisfied with riches that is he is not satisfied though he should have whatever he seeth with his eyes yet it would not content him See the Note Pro. 27.20 Neither saith he for whom doe I labour and bereave my soule of good to wit of the benefit and comfort I might enjoy by living comfortably on that which God hath bestowed on me and by a chearfull and sociable imparting what I have for the good of others Vers 9. Two are better then one c. The better to set forth the vanity of the loneliness of the covetous drudge mentioned in the foregoing verse here Solomon undertakes to speak in the commendation of society and to shew the benefit of that mutual helpfulness which thereby one man may afford to another Two are better then one as we see in marriage Gen. 2.18 and in all other wayes of mens conversing together Luk. 10.1 Because they have a good reward for their labour that is first they reap much benefit mutually one from another in any labour which they joyntly or severally undertake to wit in that their very being together makes them goe on the more chearfully and they are apt to strive who shall doe best and in that they are wont by mutuall comforting and chearing and exhorting one another to stirre up each other and when there is need the one can assist and help the other Two eyes we use to say see more then one and many hands make light work Two may do that which one dares not undertake and cannot effect yea two weaker ones thus joyning together may doe that which one that is stronger then either of them singly apart by themselves cannot accomplish And secondly they have a good reward for that labour of love which they shew one to another in that they live the more comfortably together and doe more comfortably enjoy that which they have gotten by
numberlesse as the haires upon a mans head are who when they meet together in full assemblies to waite upon God in his ordinances are as goodly a sight as a flock of goates upon mount Gilead Vers 2. Thy teeth are like a flock of sheep that are even shorn which came up from the washing c. Because the teeth are many and their comelinesse consists much in the whiteness cleanness brightness and evenness of them therefore it is that the teeth of the Spouse are here compared to a flock of sheep that are even shorn which came up from the washing yea and there may be an allusion in this expression to the usuall meanes of keeping the teeth white and sweet which is often washing And then for the following words whereof every one beare twins and none is barren amongst them I conceive the maine thing intended thereby is that a flock of sheep doe never make a more goodly shew then when each ewe hath her lamb especially when they have each of them two twin-lambs going along with them and so that this is added to set forth in generall the handsome comelinesse of her teeth yet if there be any thing farther intended by this branch of the comparison in reference to the teeth I should think it is 1. the correspondence of the upper and lower teeth one to another one answering the other and being as like as twins one to another And 2. the fulnesse of their number and their orderly standing close and even together when there is not a tooth wanting and so no gap to be seen amongst them which is meant in that last clause and none is barren among them And now for the spirituall application of this Some by these teeth understand the Ministers of the Gospel who are 1. many in number 2. doe receive their strength from Christ as teeth doe receive their strength from the head 3. are by their place to prepare and chew the strong meate of the word the deep and harder truths of religion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rightly dividing the word of truth 2 Tim. 2.15 that it may be the better understood received and digested for the nourishment of the whole body so that as before Ministers were mentioned as the eyes of the Church in relation to their watching over the people so here as the Churches teeth in regard of their feeding the soules of Gods people by their preaching and teaching a work so needfull that a people without Pastors and Teachers are like a mouth without teeth uncomely to behold and which may well indanger the pining and consuming away of the whole body for where there is no vision the people perish Pro. 29.18 4ly of equall authority power and jurisdiction Matth. 20.25 26 27. like teeth of equall size and none of them exalting themselves above their fellowes and of sweet accordance amongst themselves united in love together as twin-brethren and of one tongue and one heart 5. Men of singular purity and holiness not only washed white by the blood of Christ from the guilt of all their sinnes which was signified by their washing in Baptisme but also exemplary for the innocency and purity of their lives and conversations and 6. fruitfull in their ministry like sheep that beare twins as being instrumental for the conversion of many And some adde too that they are compared to shorn sheep to imply that they above others must be willing to be stripped of all or at least that they must put off all love of the world and respect to earthly things that they may be the freer to follow Christ and to serve him Againe others by the Churches teeth understand her studying meditating and ruminating on the word of God the bread of life and therewith also her judging discerning and applying by faith both the word and seales of the Covenant which is the meanes whereby the faithfull doe feed on Christ and the promises to the spirituall nourishing of their soules see the Note Psal 22.26 all which holy actings of the soule are for their purity cleannesse order and comeliness compared to a flock of sheep that are even shorn which came up from the washing and to sheep bearing twins with respect to the manifold good which they produce in the faithfull as namely knowledge in the mind and holy resolutions in the will love to God and love to man c. And indeed both these applications of the Metaphor in the Text are justly approved by the best Expositors Vers 3. Thy lips are like a threed of scarlet c. That is fine soft round and small and for colour cherry-red And first hereby may be meant the Pastors and Teachers of the Church by whom God speakes to his Church and the Church makes knowne her desires to God As before they were tearmed the Churches eyes with respect to their watching over the body of the people and her teeth because they prepare the food of life for the nourishment of their soules so here againe they are called the Churches lips in regard that they declare to the people the sweet Oracles of God and likewise doe mightily prevaile with God by prayer on their behalfe in which holy imployments they may well be compared to a threed of scarlet 1. Because they expresse not themselves with big swelling words of vanity and humane eloquence though withall their speech must not be loose and negligent but prepared with skill care and diligence according to that of the Apostle 1 Cor. 2.4 My speech and my preaching was not with enticing mords of mans wisdome but in demonstration of the spirit and power see also ver 13. 2ly Because their words are yet withall as it were dyed in graine with the royal Majesty power and authority of Christ by whom they are commissioned to preach in his name 3. Because in their teaching they are in a manner continually sounding forth the doctrine of Christ crucified And 4. Because they discharge their work in these holy services with much ardency of zeale for the glory of God and of love and charity to the soules of Gods people Or secondly By these lips of the Church may be meant the speech and communication of Christians in generall their prayers and praises their confessions and professions of their faith c. which should not be lofty and full of vaine ostentation but holy pure and gracious breathing forth continually their fervent love to God and to their brethren according to that of the Apostle Let your speech be with grace Col. 4.6 and being made acceptable unto God through the scarlet tincture of Christs precious blood may well upon that account also be compared to a threed of scarlet And so the following words may seeme to be added by way of explaining these and thy speech is comely that is elegant sweet and amiable for because though a woman be never so beautifull yet if her voice and speech be rude and harsh and any way unpleasant that disgraceth all
body here he winds up all in this patheticall expression of admiration How faire and how pleasant c Thereby implying that in regard of all the particulars before mentioned and so in regard of all the rest of her body which he had not named her beauty was so wonderfull great that there were no words whereby he could expresse it How faire and how pleasant c And so withall there may be in these words a reason couched why he had said in the foregoing verse that the King was held in the galleries namely because her beauty being so admirable it was no wonder though the king was captivated with a constant desire of beholding her see the Notes Chap. 1.15 16. 4.7 9. Vers 7. This thy stature is like to a Palm-tree That is In regard of this thy stature which I have particularly described and which consists indeed in the due proportion of all the members thou art like to a Palm-tree to wit in that thou art 1. tall as the Palm-tree is as the Poet in a like expression sets forth the comelinesse of a woman Longâ procerior alno 2. Straight and bolt-upright which is alwayes esteemed very gracefull in women and 3. Strong fresh and flourishing and so likewise in other particulars for which see the Note Psal 92.12 where it is said that the righteous shall flourish like the Palm-tree And in all this the Holy Ghost intends to set forth not only the transcendent eminency of the Churches dignity and beauty and glory but also the magnanimity and heavenly mindednesse of Christians who are still looking upward and have their conversation in heaven Phil. 3.20 and the continual progresse and growth of the Church till they come at last Vnto the measure of the stature of the fulnesse of Christ Eph. 4.13 And thy breasts to clusters of grapes In the Original it is only clusters and indeed it is generally said that the fruit of the Palm-tree growes in clusters But because in the following verse they are called clusters of the Vine therefore I conceive was the word renderd by our Translators clusters of grapes And to shew that these clusters of grapes are not unfitly joyned with the Palm-tree mentioned in the foregoing part of this verse Expositors tell us that in those Countries they used to plant their Vines by their Palm-trees that so the Vines clasping about these trees might thereby be born up However having commended the goodlinesse of his Spouses stature the Bridegroom takes occasion from thence againe to set forth the beauty of her breasts though of them he had spoken before ver 3. because when women grow up in stature then their breasts swell and grow great And this is that which he intends in saying her breasts were like to clusters of grapes to wit that they were fair and big and full of milk as those are of wine Now whether we understand this according to the exposition formerly given of the Churches breasts Chap. 4 5. either of the Pastors and Teachers in the Church or the two Testaments the old and the new the meaning of the comparison is cleare to wit that the Scriptures are abundantly replenished with wholesome nourishment and such as may be like clusters of grapes both for meate and drink to the soules of Gods people and that Ministers must be alwayes as breasts full of milk for the satisfying of the spirituall hunger and thirst of the children of God committed to their charge Vers 8. I said c. As if he should have said I promised and I will make it good Or rather I did firmly hereupon resolve and determine thus with my selfe I will goe up to the Palm-tree that is I will climb up into this my Palm-tree I will converse with and enjoy the love and delights of this my deare Spouse And so the meaning is that Christ would joyne himselfe to his Church and be with her and converse lovingly with her as with his dearely beloved Spouse I will take hold of the boughes thereof that is say some Expositors that I may climb up thereby into this my Palm-tree But because it is generally said that the Palm-tree though very tall hath no boughes growing out on the sides of the body of it but only on the top and that all the fruit it beares groweth there therefore I rather think that by laying hold of the boughes thereof is meant either that he would prune them and dresse them or else rather that he would take hold on them and gather the fruit that was growing thereon And so it implyes how tenderly carefull the Bridegroom would be over his Spouse for her good and welfare or his resolution to delight himselfe in her beauty and love which in reference to Christ doth import two particulars principally concerning his dealing with the Church to wit 1. that he pruneth and purgeth every true Christian and particular Congregation for these may be meant by the boughes of this Palm-tree to make them the more beautifull and fruitfull according to that Joh. 15.2 Every branch that beareth fruit he purgeth it that it may bring forth more fruit and 2. that he takes exceeding great delight in the gracious disposition and holy conversation of his Church and people Now also thy breasts shall be as clusters of the Vine That is Thou shalt become more and more fresh and sweet and lovely both in mine eyes and in the eyes of others That which is promised here is that by the presence of Christ in his Church and his tender care to doe her good she should not be barren nor unfruitfull in the knowledge of our Lord Jesus Christ 2 Pet. 1.8 but should blossome and bud and fill the face of the world with fruit Isa 27.6 and so should yield the more delight to him and the more plentifull nourishment to her children And the smell of thy nose like apples This may be taken two severall wayes namely 1. Of the breath which came out of her nostrils that this should be sweet as the most odoriferous apples see the Note Chap. 2.5 so that all that approached neare her should be delighted with the favour of her sweet breath And if we take it thus then the spirituall meaning may be that the breathing of the Church in her Teaching and holy conference shall be exceeding sweet and delightfull see 2 Cor. 2.14 And so it is the same with that Chap. 4.11 for which see the Note there Yea and look as the sweetnesse of the breath is a signe that the inward parts are sound and good so the sweet breath of the Church and people of God is a signe that the hidden man of the heart is uncorrupt And 2ly Of the sweetnesse of that which is smelt by her the smell of thy nose shall be like apples that is thy nose by drawing in a pure and sweet and heavenly ayre shall refresh thy inward parts as when the spirits are refreshed with the smell of apples meaning that Gods
burning Isa 4.4 it doth even burne their hearts within them it breaks forth into strong and ardent affections and breathings after Christ and doth burne up and consume all those cursed corruptions that would hinder their love as the fire would lick up so much straw or stubble Vers 7. Many waters cannot quench love neither can the floods drown it c. Having in the foregoing verse compared love to a vehement fire here he addes the more to set forth the strange force of love that it was a fire which water could not quench no not many waters not whole floods of waters Thus some doe give the sense of these words But rather by many waters here and floods of water are meant as usually in the Scripture many and sore afflictions see 2 Sam. 22.16 Psal 32.6 42.7 And so that which is intended is that no threatnings afflictions or persecutions can beate off the Spouse from the love of Christ see Rom. 8.35 And therefore in the following words the contrary is added too to wit that as no terrors can beate them off from the love of Christ so neither can any temptations by the proffer of the greatest wealth or rewards allure them from it If a man would give all the substance of his house for love it would utterly be contemned that is if a man though the wealthiest man in the world should proffer a Christian all his wealth to hire him to abandon his love and loyalty to Christ he would look upon it with scorn and indignation with contempt and detestation A true Believer will part with all he hath for Christs sake but he will not part with Christ for all the world Some doe otherwise render the meaning of this last clause to wit that love cannot be purchased at any price or that nothing can be given to the Spouse which she will be contented with without the love of her beloved and so likewise that he will not value any thing we can give him if we give him not our hearts our love But the first Exposition is questionlesse the best Vers 8. We have a little sister c. There being no convincing reason why we should think that this is spoken by any other then the same party that spake all along in the foregoing verses of this Chapter I conceive that these are the words also of the Spouse to her Beloved We have a little sister and she hath no breasts what shall we doe for our sister in the day when she shall be spoken for wherein she propounds to him the having a young sister that was yet but little and not grown up to yeares of being ripe for marriage she would know of him as an evidence of that cordial affection which she desired might be in his heart towards her what they should doe for this their sister when being grown up any match should be propounded to her or for her and herein it may well be that Solomon hath respect to the custome of Brides being very ready at their own nuptials to talk much of the marriage of their younger sisters So that clearely these are the words of the Jewish Church to Christ concerning the Church of the Gentiles Before the coming of Christ in the flesh there were many Prophecies and promises that at the coming of the Messiah the Gentiles should be brought in and made one Church with the Jewes which therefore the faithfull and righteous servants of God amongst them did believe and expect see Psal 2.8 Isa 11.10 And hence it is that the Jewish Church is brought in here pleading for the Church of the Gentiles She calls her both hers and Christs sister We have a sister either with respect to that time when she should be gathered in as a sister Church to the unity of the same faith and to the priviledge of being made the children of God and how Christ also owns such as a sister see in the Note Chap. 4.9 or else because even in Solomons time she was already such in Gods decree which being made known he by faith speaks of it as if it were done already And so likewise she calls her a little sister that had no breasts that is no breasts to speak of no such breasts as Virgins use to have when they are grown up to yeares of marriage of which the Prophet speaking saith Thy breasts are fashioned Ezek. 16.7 either with respect to the present times before the conversion of the Gentiles when the fulnesse of time for the appearance of the Messiah not being yet come Gal. 4.4 they were yet in the state of a young maide under age not ripe for marriage without breasts because they had not the Scriptures nor any teachers to instruct them in the knowledge of Christ or else with respect to the times when they were first newly converted because then they were but few a little flock as Christ calls them Luk. 12.32 a young Church and of little growth and of little strength and courage till the Holy Ghost after the Ascention of Christ was powred forth upon them and without breasts because without a setled Ministry for such is the state of Churches in their first beginnings Act. 14.23 Tit. 1.5 And then for that which the Jewish Church propounds to Christ concerning this her sister-Church of the Gentiles What shall we doe for our sister in the day she shall be spoken for I conceive the time hereby intended is when Christ should make love to the Gentiles and by winning them to embrace the Gospel should take them to be his Spouse and so the Calling of the Gentiles which was a mystery kept secret since the world began was made known to all Nations Rom. 16.25 26. And that which she desires to know is what course they should take then with this their sister for the encrease and strengthening of her faith and what advancement glory and dignity should be farther conferred upon her which is propounded in the name both of Christ and the Spouse too because though Christ can only work grace in the hearts of men and all the good the Church enjoyes is wholly from him yet his Ministers in the Church are instrumentally co-workers together with him And by propounding this wherein Christs glory should be so much advanced by the accesse of the Gentiles the Spouse doth manifest the ardency of her love to her Beloved I know that this is otherwise understood by some Expositors namely that it is the Church of the Gentiles that doth here speak to her Beloved concerning the Church of the Jewes that shall embrace the faith of the Gospel in the latter dayes But considering the time when this Song was written I think the former Exposition is the best and the generall streame of Expositors runnes this way Vers 9. If she be a wall we will build upon her a palace of silver c. Some conceive that the Spouse having propounded that question concerning their little sister in the foregoing