all the occasions of exceeding great joy which God should give unto his people after their great oppressions and troubles according to that which is said of the Jewes after their returne out of Babylon Psal 126.2 Then was our mouth filled with laughter and our tongue with singing or 2. the exceeding joy of the Gospel and so it may comprehend 1. the carolling of that heavenly Quire of the Angels at the birth of Christ and the first publishing of the Gospel Luk. 2.14 Glory to God in the highest on earth peace good will towards men 2. the preaching of the Gospel by the Ministers whom Christ hath set apart to that service which must needs be the sweetest of musick to the consciences of afflicted sinners when by their glad tydings they shall be assured of the pardon of their sinnes and of Gods love and favour whence are those expressions concerning the preachers of the Gospel Isa 52.7 8. How beautifull upon the mountaines are the feet of him that bringeth good tydings Thy watchmen shall lift up the voice with the voice together shall they sing And 3. the joy of the Saints by reason of the joyfull sound of the Gospel which shall cause them seasonably to sing forth praise unto God see Isa 24.14 Eph. 5.18 19. And the voice of the turtle is heard in our Land Because this bird appeares first as swallowes and other birds with us at the comming in of the Spring therefore is this also here added Now because the turtle is an usual hieroglyphick of solitarinesse and mourning therefore some Expositors hold that by the voice of the turtle is meant the preaching of the Doctrines of mourning for sin selfe deniall bearing the Crosse crucifying the old man and such like taught by Christ and his Ministers or particularly by the Baptist as the forerunner of Christ But because all the other expressions joyned with this the budding forth of flowers the singing of birds c. doe apparently signifie a time of joy therefore it seemes most probable that this must likewise be so understood And accordingly by the voice of the turtle may be meant 1. the preaching of the glad tydings of the Gospel of peace even that voice of our Saviours Mat. 11.28 Come unto me all ye that labour and are heavy laden and I will give you rest and that with respect to the turtles being an Embleme of peace or 2. the Churches praying to God or praising of God which may be called the voice of the turtle partly because the Church for her chastity and pure conjugal love to Christ may be fitly tearmed his turtle dove see the Note Psal 74.19 and partly because it is by the holy Ghost who appeared upon Christ in the likenesse of a dove Mat. 3.16 that the Church is acted both in her prayers and praises Or if there were any respect had in this expression to the mourning of the faithfull for sinne I conceive it must be upon this ground because if this voice of the turtle come once to be heard in a Land it is a most comfortable signe of neare approaching deliverance Vers 13. The fig-tree puttteth forth her green figs c. Because the fig-tree and the vine are two of the last trees that shoot forth in the spring therefore these are here mentioned in the last place their budding forth being a signe that the spring is now well come on as our Saviour expressely also saith of the fig-tree Mat. 24.32 When his branch is yet tender and putteth forth leaves ye know that summer iâ— nigh And because the fig-tree doth shoot forth her first green figs before or together with her first leaves whereas other trees doe for the most part first shoot forth blossomes and leaves and then afterward their severall fruit hence is the expression here used The fig-tree putteth forth her green figs. And so for the next words And the vines with the tender grape give a good smell that which seemes intended is that when the small little branches of the vines doe first shoot out the flowers thereof they yield a very pretty delightfull smell they give a good smell that is though they yield no extraordinary strong sent yet they send forth a very acceptable pleasant savour However that which is spiritually signified hereby is either 1. that both Jewes and Gentiles for the fig-tree may signifie the Church of the Jewes and the vines the severall Congregations of the Gentiles should upon the preaching of the Gospel betimes come in to Christ and should be adorned with variety of graces and bring forth the severall fruits of new obedience which should yield a sweet savour being acceptable to God thorough Jesus Christ or 2. that God would blesse his Church after the winter of her low estate with peace the severall sweet blessings of peace as indeed a comfortable quiet condition is often promised the people of God under this phrase of their sitting under their vines and under their fig trees as in Mica 4.4 and elswhere And then againe in the figurative expressions here used very observable it is 1. that the people of God are here compared to fig-trees and vines which usually bring forth in greatest plenty and whose fruit is counted the sweetest of all fruits to shew that Christians should bring forth fruit in great abundance and that their obedience is very pleasing to God Hos 9.10 And 2. that Christ doth not despise but makes precious account of the first buddings of grace in young Christians though far from that maturity and ripenesse that afterwards he will expect from them Arise my love my faire one and come away See the Note on these words before ver 10. The repeating of them againe implyes 1. the weightinesse of that which the Church is here pressed to doe 2. With what speed she is required to doe it even presently without any delay see Gen. 41.32 3. Our dulnesse and sluggishnesse that must be so often pressed unto it and 4. the exceeding love and mercy of Christ in being so urgent with her in that which was meerly for her good Vers 14. O my dove that art in the clefts of the rock in the secret places of the staires The staires here intended are I conceive the craggy places in rocks which have the appearance of steps or staires for men to climb up so that by the clefts of the rock and the secret places of the staires the same thing is meant to wit those holes and hollow places in high steep rocks wherein doves are wont to build their neasts for the greater safety and to hide themselves Some conceive that because the Spouse might keep in notwithstanding she had been so earnestly invited to come forth out of feare of being hardly used by the shepheards therefore her Beloved doth here againe desire her to come forth in the confidence of his presence and protection that so he might delight himselfe with seeing her and conferring with her However in the
never been and that not in hope of getting the fairer advantage hereafter to be revenged on them but because having withstood the first violent boiling up of his passion he can afterward the more easily keep his spirit in order or because he can patiently endure reproaches and wrongs and will rather suffer then revenge But the former exposition is the best Vers 17. He that speaketh truth sheweth forth righteousnesse c. That is He that makes a conscience in his ordinary talk to speak nothing but truth will speak nothing but what is just what becomes a righteous man to speak when he is called forth in publick to be a witnesse for that this is implyed the following clause sheweth but a false witnesse deceit that is a man that is inured to lying when he is called to be a witnesse will utter deceit that is he will deceive the judge others with his lies or though he maketh a shew of truth and perhaps speaks somewhat of truth yet it shall be done in such a cunning way that it shall tend to the overthrow of the righteous mans cause Or else we may understand it thus He that speaketh truth to wit when he is called to be a witnesse sheweth forth righteousnesse that is sheweth himself thereby to be a righteous man but a false witnesse deceit that is such a one sheweth himself thereby to be a fraudulent person Or thus He that speaketh truth in his testimonies doth thereby promote the doing of justice or will not be afraid to declare boldly what is just but a false witnesse furthers deceit Vers 18. There is that speaketh like the piercings of a sword c. It is as if he had said as appears by the opposite clause that there are a company of fools whose words do wound men like sharp swords see the Note Psal 57.4 And many waies this may be done as by drawing men into any errour or wickednesse to the manifest destruction of their souls by setting men together by the ears by reviling slandering c. And so likewise that which followeth that the tongue of the wise is health that is a means of health to men may be done severall waies to wit by curing men of their errours sins by pleading in the defence of the innocentâ— by pacifying offended minds making peace between those that are at variance by satisfying scrupled consciences and comforting the heavy-hearted c. But because both in the foregoing and following verses Solomon may seem to speak concerning witnesses therefore some understand this Proverb also particularly of them to wit that there are some that by swearing falsly against the innocent in judgement do as much as in them lyeth wound them mortally but that then the wise by examining their testimonies and by using other means to clear those that are thus falsly accused do heal these wounds and preserve the lives of those that were in so great danger Yet I conceive it is best to take the words in the more generall sense Vers 19. The lip of truth shall be established for ever but a lying tongue is but for a moment This may be understood severall waies As 1. that he that speaketh truth will not vary in what he saith but will alwaies speak the same thing whereas the liar will be now in one tale and by and by in another Or 2. that truth shall at last prevail against errour though truth may be overborn for a time errour may be then cryed up for truth yet this shall be but a while thus the time shall soon come that maintainers of errour shall proceed no farther for their folly shall be manifest unto all men 2 Tim. 3.9 and then the truth shall again prevail Or 3. that he that speaketh the truth may stoutly stand to what he hath spoken no man shall be able to convince him of falshood and though he may be falsly accused or suspected of falshood yet his innocency herein shall at last be cleared whereas the liar though he may outface men for a while shall soon be discovered and proved to be a liar Or 4. that the man that constantly makes a conscience of speaking the truth shall be blessed from heaven here and live for ever in heaven hereafter but that on the other side though men may seem to thrive by lying for a time yet they shall soon find it otherwise and without repentance shall be eternally punished And indeed I see not but that all these may be intended in the words Vers 20. Deceit in the heart of them that imagine evil c. The meaning of this is either 1. that those that imagine mischief against the righteous have many plots in their hearts whereby they hope to deceive them bring them into trouble but that hereby they shall certainly bring upon themselves extream grief vexation of spirit which is implyed in the opposite clause but to the counsellers of peace is joy the one shall have much trouble sorrow through the disquiet of their own minds the terrour of their consciences the curse of God upon them the other much joy through the blessing of God upon them and the sweet refreshings of their own consciences Or 2. that such plotters of deceit mischief may glory rejoyce therein for a time but that true joy shall be only to the counsellers of peace with whom it shall be well notwithstanding the plots of the wicked against them Or 3. which to me seems the clearest Exposition that the plots of the wicked against the righteous will deceive them bring the evil intended against the righteous upon themselves to their great vexation torment whereas those that seek the good and peace of others shall have great joy comfort thereby see the Note chap. 11.18 Vers 21. There shall no evil happen to the just c. That is nothing that is truly evil nothing shall come upon them in a way of vengeance or shall tend to their destruction but only to try them purge them do them good Rom. 8.28 but the wicked shall be filled with mischief that is they shall be overwhelmed inwardly with terrours outwardly with the judgements of God upon them Vers 22. Lying lips are an abomination to the Lord c. To wit Not only because lying is in it self a sin most hatefull to the God of truth but also because liars do usually deal unfaithfully with men breaking their promises not carrying themselves according to that they have with their lips professed whence the opposite clause is thus expressed but they that deal truly to wit both in word and deed are his delight Lying alone makes men abominable to God but God delights only in those that both speak the truth and deal truly Vers 23. A prudent man concealeth knowledge c. See the Note chap. 10.14 but the heart of fools proclaimeth foolishnesse that is their hearts do set their tongues on work with
assistance and therefore observable it is that Solomon saith not that the preparations of the heart are from man but in man and from the Lord. Yea if we should conceive that in the first clause the word are was to be understood as some translate it The preparations of the heart are in man but the answer of the tongue is from the Lord the meaning can be no more but this that when men have meditated in their hearts both what they will speak how and in what order they will speak it and so there are in their minds whole armies as it were of thoughts marshalled in order as in battel-array which the Hebrew word that we translate preparations or disposings doth clearly signify yet shall they for all this be no farther able to expresse themselves then as God shall enable them give them utterance nor shall they alwaies speak what they purposed but what God shall cause them to speak a multitude of thoughts they may have in their minds but without God they shall not be able to utter a word Vers 2. All the waies of a man are clean in his own eyes c. See the Note chap. 14.12 but the Lord weigheth the spirits that is he doth exactly know observe the souls hearts of men what their intentions the affections and dispositions of their minds are whether their hearts be purged by faith or no whether they be pure and sincere or profane and hypocriticall and so he discovers how vainly they deceive themselves and so condemns that which to them seems right Vers 3. Commit thy works unto the Lord c. To wit by taking direction from his word aiming in all things at his glory but see the Notes Psal 37.5 and 55.22 and thy thoughts shall be established that is thou shalt enjoy a sweet settlement tranquillity in thy thoughts and spirit or thy purposes desires shall be accomplished thy heart being confirmed with chearfulnesse to proceed on in those waies which shall be most effectuall for the accomplishment of them Vers 4. The Lord hath made all things for himself c. That is for his own glory and there are some that under these words comprehend not only Gods work of Creation but also the works of his continuall Providence to wit that he doeth all things for his own glory yea even the wicked for the day of evil that is say some Expositours that he might use them as his instruments for the punishment of others or rather that he might glorify himself by the manifestation of his justice in their deserved destruction The wicked both angels men were not created wicked by God but were made so by themselves yet God foreseeing what they would be made them that his glory might be advanced by their ruine whilest they continually doe what they can to dishonour him and to oppose his glory Vers 5. Every one that is proud in heart c. Not every one that hath pride in his heart but every one in whose heart pride rules reigns yea though he shew it not outwardly as many do is an abomination to the Lord to wit though outwardly he lives in never so gallant a condition and so God seems to give him all things according to his own hearts desire though hand joyn in hand he shall not be unpunished see the Note chap. 11.21 Vers 6. By mercy and truth iniquity is purged c. First Most of our best Expositours understand this of Gods mercy truth to wit that by Gods free grace in Christ and by his faithfull performance of the promises that he hath made to his people in him namely when they doe what he hath required of them in those his promises all the sins they have committed are perfectly expiated pardoned And indeed these words mercy truth are frequently thus taken in the Scripture as before chap. 14.22 2 Sam. 15.20 and in divers other places Again 2. many others understand it of mercy and truth in the people of God meaning by mercy and truth true mercifulnesse or mercifulnesse all justice and truth in mens dealing or mercy the profession and belief of Gods saving truth and that hereby iniquity is said to be purged not because these are the meritorious cause of purging men from their sins but either 1. because these are tokens and evidences of those whose sins are pardoned or 2. because these things do many times procure from God a remitting of temporall punishments as Ahabs humiliation did for him 1 Kings 21.19 3. because mercy and truth that is true faith working by love charity are the means of giving us an interest in that bloud of the Mediatour whereby our sins are purged So that the drift of these words they say is to shew that in all the sacrifices which were in those times offered for the purging away of sins God did not so much regard the pomp of their sacrifices and outward ceremoniall worship whereon the most of men did wholly rely as the spirituall graces of mercy and truth in those that offered them Both these Expositions I conceive are safe though the first seems to me the clearest And then accordingly for the second clause and by the fear of the Lord men depart from evil that is they avoid it or abandon it for the time to come the drift of that must be to shew either that when God of his mercy and truth doth acquit men from their sins it is upon condition that they return not to those sins again but that thenceforth they should fear God and serve him in holinesse and righteousnesse all the daies of their lives or else that as mercy and truth do clear us from sins already committed so the fear of the Lord preserveth us from sin for the time to come Vers 7. When a mans waies please the Lord he maketh his very enemies to be at peace with him To wit by over ruling their hearts so that though they hate him yet they shall not seek to hurt him or by inclining their hearts to love him and to doe him good or else by bringing things on either side to that passe that his enemies shall be in policy glad to seek to be at peace with him So that if by endeavouring to do that which may please God we provoke men to displeasure against us it matters not God can easily help this Vers 8. Better is little with righteousnesse c. To wit when the man that enjoyeth it is righteous and his little estate hath been gotten righteously then great revenues without right see the Notes chap. 15.16 and Psal 37.16 Vers 9. A mans heart deviseth his way c. That is whether he will goe or what he will doe but the Lord directeth his steps that is he connot take a step without Gods assistance he shall neither do nor effect any thing but according to the will and providence of God But see the Note above vers
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
themselves they must be taken as an hyperbolicall expression of the violence of such tempests that it is such that they make the very foundations of mountains to tremble like that Psal 114.4 The mountains skipped like rams and the little hills like lambs Some I know understand it of earthquakes but why they should be mentioned in this description of thunder-storms I cannot conceive Vers 7. The voice of the Lord divideth the flames of fire The thunder is said to divide the flames of fire either because by breaking the clouds it causeth the lightening to break forth in severall flashes one after another or because the lightening doth disperse it self severall waies throughout the aire or because the claps of thunder do still come between the flashes of lightening and then too the doing of this in the midst of powring showres where the fire and water is in a manner mingled together makes it the more wonderfull Vers 8. The voice of the Lord shaketh the wildernesse c. That is It maketh the trees in the deserts to shake yea the very earth there to tremble see the former Note vers 6. Or it may be very probably referred to the wild beasts in those wast wildernesses to wit that it maketh them to quake and tremble which may seem the more probable because of that which immediately follows in the next verse that it maketh the hindes to calve and so hereby may be intimated for the greater advancement of Gods glory that his terrours strike even those desart places whether the power and dread of man doth not reach Yet some would have this referred to the trembling of men as they travell through those desarts who indeed in such vast wildernesses that are dreadfull in themselves are apt to be the more terrified with such horrid tempests Vers 9. The voice of the Lord maketh the hindes to calve c. That is the thunder helps forward their calving see the Note Job 39.1 or rather it causeth them through fear to cast their calves and discovereth the forrests that is it pierceth the thickest forrests and by the light of the flashes of lightening that strike through the trees it makes those places to be seen therein which were before hidden in darknesse or by beating off the leaves of the trees and by casting down the trees in severall places it layes the ground bare and exposeth both it and the wild beasts therein to open view which before could not be seen As for the last clause and in his temple doth everyone speak of his glory it may be render'd as it is in our Bibles and in his temple every whit of it uttereth his glory and then the meaning must be that in the assemblies of Gods people in his Sanctuary every whit of that which is before spoken of is alledged for the setting forth of Gods glory But if we read it as most Interpreters do indeed render it and in his Temple doth every one speak of his glory then either these words are added to shew that when God sent such storms of thunder the people of God were wont to meet together in the Tabernacle there to praise God by the acknowledgement of his mighty power and to pray to God that herein he would be mercifull unto them And indeed the rather might they be said therein to praise God because this voice of God though only terrible to others might well yield to them matter of comfort as discovering what a mighty God they had to protect them and confound their enemies Or else they are added to shew that though God do thus manifest himself by these works of his to the whole world yet none do truly advance his glory but only his people the world is often little moved with these glorious discoveries of Gods power or if they be they are rather driven from God then drawn to God thereby but now to his people God hath revealed himself by his word in a far more eminent manner then he hath unto the world and so when they are affected with these dreadfull works of Gods providence yet they can then draw nigh to God as to a father and can speak much more abundantly of the glory of God And so also the drift of these words may be both to bewail as it were that the world will not praise God as the Church doth and likewise to stir them up to joyn with the Church herein since it is indeed the work of salvation that must encourage us to draw nigh unto God and open our mouths in a right manner to praise his name Vers 10. The Lord sitteth upon the floud c. That is God hath the command of those inundations of water that are caused by these mighty tempests though they may seem to threaten ruine to all where they come yet God rules and orders them by his providence both for the punishment of the wicked and the preservation and good of the righteous yea the Lord sitteth king for ever that is He is and shall for ever be the Lord and governour of the whole world The most Expositours I know refer this to Noahs floud thus that as the Lord did by his sovereign all-ruling power bring the floud upon the old world for the punishment of their sins so he still as King rules all things and alwaies shall doe But the first Exposition is best Vers 11. The Lord will give strength unto his people the Lord will blesse his people with peace This also may be referred to those thunder-storms of which he hath spoken to wit that God will preserve and hearten his people against the danger and terrour thereof or it may be understood more generally of the Lords strengthening his people every way and of his affording them all kind of peace and prosperity and yet it may be added too as in relation to that which went before to wit as being inferred thus that his people may take comfort in those works of his providence which are so terrible to others the mighty power of God discovered therein being to them a ground of full assurance that he was able to strengthen them and confer upon them all prosperity and peace PSALM XXX The Title A Psalm and Song c. That is A Psalm provided to be sung But seeing all the Psalms were composed for that use why this is expressed in some Psalms and not in others I find no sufficient reason given by Expositours At the dedication of the house of David Some understand this of the dedication of his house when the Ark of the Lord was brought into it Again others think that because Absalom had defiled Davids house with his incest and other wickednesse therefore when David returned again to Jerusalem in peace the conspiracy of Absalom being brought to nought before he would dwell in his house again as he removed his concubines and put them in ward 2 Sam 20.3 so he also caused his house to be dedicated anew and so upon that
17 and that vers 8. is expresly applyed to Christ Zach. 9.10 Vers 1. Give the king thy judgements O God c. This prayer may be understood as made by David either in his own name or in the name of the people Give the king thy judgements O God and thy righteousnesse unto the kings son that is to Solomon For though some by the kings son in the second clause understand Solomons posterity yet I rather think it is Solomon that is here called both the king and the kings son this being peculiar to him and which could not be said either of Saul or David that sat in the throne before him that he was made king by right of succession of Gods appointment as the son and heir of David the king Only withall we must also include Christ who as man was the son and heir of David Luk. 1.32 the Lord God shall give unto him the throne of his father David and in regard of his divine nature the Son of God the great King of heaven and earth And then for the thing desired for Solomon in these words it is that God would enable him to govern his people justly according to that form of righteousnesse prescribed in his Word for by Gods judgements and Gods righteousnesse is meant either the knowledge of that way of righteous government prescribed in Gods law or those gifts and graces which God was wont to give to magistrates that they might justly govern the people or an ability and holy will to govern according to that exact pattern of Gods righteous governing the world So that it is in effect the same with that which Solomon begged of God for himself 1 Kings 3.9 But now as these words are referred to Christ the accomplishment is most clear for as the Father committed all judgement unto the Son Joh. 5.22 so he adorned his humane nature with a fulnesse of all grace requisite hereunto see Isa 11.2 3 and therefore some note that in reference to Christ this is spoken rather by way of prophesying what should be and by way of congratulating the graces and just government of Christ then of praying that this might be Vers 2. He shall judge c. That is When thou hast thus fitted him for the government of thy people as is before said then he shall judge thy people with righteousnesse and thy poor with judgement and most fitly might this be said of Christ the true Melchisedech see the Note Gen. 14.18 of whom it was prophesied Isa 32.1 Behold a king shall reign in righteousnesse See also Isa 11.4 and the Note Psal 43.1 Vers 3. The mountains shall bring peace to the people and the little hils by righteousnesse That is say some Expositours By reason of the righteousnesse of his government there shall be such peace that the barrennest parts of the kingdome shall be husbanded and shall yield the fruits of the earth in abundance which is indeed the usuall effect of peace see the Note 1 Kings 4.25 But rather I conceive it is a metaphoricall expression as if he had said that all kind of peace and prosperity should grow up and flourish in every part of the kingdome the earth should yield as fair a crop of peace and prosperity as of other the fruits of the earth as we use to say of any thing that is plentifull that it may be found growing under every hedge And the mention that is made of the mountains and hils is either only because Judea was a mountainous and hilly countrey or else to imply how the kingdome should in every place flourish in this regard as it is a sign of the universall fruitfulnesse of a land when even the mountains the most barren places do yield a rich encrease or that even those places should be safe and peaceable where wild beasts and robbers were wont to lurk However in this prophesy of the peace of his government there is an allusion certainly to the name of Solomon concerning which as also how this may be applyed to that peace which Christians enjoy by Christs subduing Satan sin and death see the Notes Gen. 14.18 2 Sam. 12.24 and 1 Kings 4.24 And withall observable it is how this agrees with that of the prophet Isa 32.17 And the work of righteousnesse shall be peace and the effect of righteousnesse quietnesse and assurance for ever Vers 5. They shall fear thee as long as the sun and moon endure c. This may be understood either as spoken to the king for whom he had hetherto prayed and so the meaning must be that because of his wisdome and justice in governing his kingdome the people should reverence and fear him and yield him willing and ready obedience as it is indeed expressely said of Solomon 1 Kings 3.28 that all Israel feared the king for they saw the wisdome of God was in him to doe judgement or else rather as spoken to God They shall fear thee c. as if he had said By the righteousnesse of the kings government O God religion shall be promoted and men shall be brought willingly and sincerely to fear and serve thee But now because it is said that this should be as long as the sun and moon endure c. that is to the end of the world this must needs be referred to Christ whose kingdome must continue for ever For we see in the later end of Solomons reign there was a great defection to idolatry amongst the people and at last his own servants rose up against him and when his son came to the throne ten of the tribes revolted from him Vers 6. He shall come down like rain upon the mowen grasse c. That is Whereas tyrants are like storms of wind and hail that destroy the fruits of the earth he shall be like sweet showrs that make the fruits of the earth to grow up and flourish because by the justice of his government the people of God shall flourish in every regard But especially is this accomplished in the kingdome of Christ by whose doctrine for which see the Note Deut. 32.2 and by the righteousnesse and goodnesse of whose government the Church shall flourish and be enriched with all kind of blessings especially spirituall their hearts shall be cheared with comfort and they shall bring forth abundantly the fruit of a holy life and conversation besides that it might be the more fitly said He shall come down like rain because his kingdome is in a speciall manner from above Joh. 3.31 see also Hos 6.3 Vers 7. In his daies shall the righteous flourish c. That is There shall be many righteous ones and they shall be exalted and be prosperous in every regard which most fitly suits with Christs kingdome who not only blesseth the righteous but makes men righteous and by the preaching of the Gospel amongst the Gentiles did wonderfully encrease the number of them and abundance of peace so long as the moon endureth see the Notes above vers 3
are wont to cast away some stones as not fit to be laid in the building so was David despised and rejected his own father looked upon him as not worthy to be presented before Samuel when he came to anoint one of his sons to be king 1 Sam. 16.11 his brethren scorned despised him 1 Sam. 17.28 as for Saul his princes courtiers who were as the master-builders in Israel upon whom the care chiefly lay of raising advancing the glory wel-fare of the Church commonwealth of Israel in stead of owning David to be the man ordained of God to be king after Saul they persecuted him as a perfidious ungodly wretch not worthy to be numbred amongst Gods people they have driven me out this day saith he from abiding in the inheritance of the Lord 1 Sam. 26.19 yea after Sauls death all the tribes of Israel but Judah only sided with Ishbosheth would not endure to have David their king And yet at last in despight of all this opposition God brought it so about that he was established king so became the foundation corner-stone in that Church state whose peace glory he was a means under God to uphold raise united together those that had been sadly divided distracted amongst themselves And this is thus recorded that by considering what a miracle it was that he should be thus exalted to the throne men might plainly see that it was not by any ambitious policy power of his that he came to be king but merely by the decree mighty hand of God as is more fully expressed in the following verse This is the Lords doing it is marvellous in our eyes consequently how notoriously false all those slanders were that had been formerly raised of him But then 2. this is principally meant of Christ that stone cut out of the mountain without hands Dan. 2.45 who though he was despised rejected of men Isa 53.3 especially by the Priests the Scribes Pharisees the elders rulers of the people that by their place ought to have built up the Church of God who would not endure that he should be counted the promised Messiah but on the contrary persecuted him as a notorious wicked wretch not worthy to live amongst Gods people never left till they had put him to a shamefull death yet being raised from the dead he is now ascended into heaven is now become the foundation 1 Cor. 3.11 the King Head of the Church Ephes 1.22 the chief corner-stone who hath joyned together the Jews Gentiles in one body in one Church as the corner-stones in a building do joyn two walls together in whom all the building fitly framed together groweth unto an holy temple in the Lord Eph. 2.20 21. And indeed so clear a testimony this is of Christs being the promised Messiah that to prove this no place in the Old Testament is cited so often by Christ his Apostles as this is see Matth. 21.42 Mark 12.10 Act. 4.11 Rom. 9.32 1 Pet. 2.4 Vers 23. This is the Lords doing it is marvellous in our eyes To wit This bringing of a poor despised banished man to sit on the throne of Israel this bringing of a poor crucified man to be the sole Saviour Monarch of the world Vers 24. This is the day which the Lord hath made As if they had said It is the Lord only that hath given us occasion of keeping this solemn day of rejoycing praising his Name together to wit by bringing David so miraculously to the throne of Israel see the Note above vers 1. And as this is spoken in reference to Christ it may be meant of the day of our redemption the day of the Gospel or the day of the Resurrection of Christ Vers 25. Save now I beseech thee O Lord c. Having given us such a king we beseech thee save him from all evil It is an acclamation which they were wont to make to their new kings so was now used by the people when David came to the Sanctuary to give thanks for the kingdome received In the Hebrew it is Hoschiahna but in the Greek it is expressed by that word Hosanna as we may see Mat. 21.9 where the people used this acclamation to Christ when he rode into Jerusalem as being an acknowledged prophesy concerning the promised Messiah Hosanna to the son of David that is save now I beseech thee the son of David let him be victorious over all his enemies let him be preserved in his members unto the end of the world And the same is implyed in the following words O Lord I beseech thee send now prosperity to wit to our king people Vers 26. Blessed be he that cometh in the Name of the Lord c. That is Let our king who cometh by authority commission from God that he may represent Gods person seek his glory may in his stead govern save his people let him be praised extolled of all men or rather Let him be blessed of God with all blessings requisite to make his government happy a blessing to the people that both in his own person in the successe of all his enterprizes And this was also applyed to Christ by the people when he rode into Jerusalem Matth. 21.9 Hosanna to the son of David blessed is he that cometh in the Name of the Lord professing thereby their faith that he was that blessed seed that was sent of God to be a blessing to his people that the work of the Lord would surely prosper in his hands Some take these words to be a part of the acclamation of the people to David when he came to the Sanctuary But rather they are the words of the priests welcoming David to the tabernacle for clearly the following words are the priests words to the people we have blessed you out of the house of the Lord that is We whose office it is to wait upon Gods service in his tabernacle to blesse his people in his Name see Numb 6.23 we desire the Lord to blesse thee David thy followers yea we assure you that you shall be blessed that in this your king And indeed if we take the words as spoken in reference to Christ when Gods ministers do preach the Gospel what do they but pronounce the people blessed in their Lord Saviour Christ Vers 27. God is the Lord c. That is God is the Lord of heaven earth faithfull in performing all his promises or the Lord Jehovah the God whom we serve who hath revealed himself to us in his word is the true almighty God which hath shewed us light that is he hath manifested himself to be such in that he he alone hath brought us into a joyfull prosperous condition who lay before in the time of Sauls reign under the darknesse of great sorrows afflictions But especially may it be
the land c. To wit when wicked men shall be cut off see the Note Psal 37.3 and the perfect shall remain in it to wit they and their posterity see the Notes Psal 37.9 18. Vers 22. But the wicked shall be cut off from the earth and the transgressours shall be rooted out of it That is they shall be violently taken away see the Note Psal 52.5 CHAP. III. Vers 1. MY son c. See the Notes chap. 1.8 and 2.1 forget not my law that is neither let my doctrine slip out of thy memory neither be unmindfull to put it in practise but let thine heart keep my commandements that is get sound knowledge of them love them delight in them let thine heart be ever thinking of them and fully set upon the keeping of them Vers 2. For length of daies and long life shall they adde to thee That is My commandements kept obeyed shall bring thee to enjoy these blessings For length of daies long life see the Note Psal 91.16 for peace see the Note Psal 119.165 It is as if he had said For the lengthening out of thy life this shall be in stead of diet physick c. and for procuring thee peace this shall be in stead of all endeavours policy of thine own and for that expression shall they adde to thee I conceive it may particularly imply that hereby these blessings should be renewed and continued to him day after day or else the joynt conferring of both these blessings upon him Vers 3. Let not mercy and truth forsake thee c. If we understand this of Gods mercy and faithfulnesse for which see the Note Psal 57.3 it is as if he had said By keeping my laws make sure that thou mayest never fail of finding God mercifull and faithfull to thee and so the words do also covertly imply a promise that thus it shall surely be with those that conscionably observe Gods commandements But I rather understand it of mercy truth which Solomon commends to us to practise And accordingly by mercy may be meant all acts of mercy and compassion and free grace towards those that stand in need of our help and by truth all the duties which in justice we owe to God or man and without which we do not deal faithfully with them And indeed mercy truth are often thus joyned together for mercifull faithfull dealing see the Notes 2 Sam. 15.20 and Psal 85.10 Or by mercy and truth may be meant shewing mercy to men when it is done with a true sincere heart or mercy in deeds truth in words But I rather conceive that by mercy here may be meant all the good offices that we are to perform towards men by truth or faithfulnesse all the duties of Gods worship and service prescribed in his law and that because so this will be a generall precept including all the particulars afterwards mentioned because thus the promise annexed in the following verse will the more fitly answer this precept if here the duties be enjoyned that we owe both to God man then thereupon that promise followeth that hereby we shall find favour both in the sight of God and man As for that expression Let not mercy and truth forsake thee first it enjoyns a constant care to remember practise our duty herein as if he had said Be ever mercifull to men and true and faithfull in performing the duty you owe to God 2. it implyes that mercy and truth not being naturall to men through our corruption we are prone even after we have gotten these graces to loose them again therefore there had need to be the more care taken constantly to keep practise them All which is again pressed in the following words with figurative tearms bind them about thy neck to wit as a chain or jewell see the Notes chap. 1.9 Exod. 13.9 that is mind them continually keep them fast and safe write them upon the table of thine heart to wit as God wrote the precepts hereof on tables of stone that is let them be imprinted on your heart or think often on them to practise them as men do often remember those things which they have set down in writings or table-books I know some understand it thus write them on the table of thine heart that is on the tablet which thou wearest on thy heart for they say in those times they used to wear hanging down upon their breasts certain jewels or tablets and some adde too that they were made after the fashion of a heart whereon they were wont to have engraven the pictures or names of those they loved most dearly to the end they might have them still in mind that in allusion thereto this expression is here used write them on the table of thine heart And indeed if there were any such custome it may the rather seem probable that Solomon doth in these words allude thereto because in another place where he seems plainly to allude to some such engravings that they used to have on the rings they wore upon their fingers chap. 7.3 this clause is there again added Bind them upon thy fingers write them upon the table of thine heart to which purpose also observable is that which follows vers 4. Say unto wisedome Thou art my sister c. Vers 4. So shalt thou find favour good understanding in the sight of God man That is say some Expositours God will cause thy good estate to testify thy good understanding accordingly some translate the words thus So shalt thou find favour good successe c. But reading the words as they are in our translation either the meaning must be this So shalt thou know how to behave thy self with good understanding in all thine actions whether thou hast to deal with God or man or rather this So shall thy good understanding be taken notice of and thou shalt be commended for a wise understanding man both by God and man Vers 6. In all thy waies acknowledge him c. To wit 1. that he is thy God thy Lord whom therefore thou art bound to honour obey that so thou maiest consider what he requires to be done not what seems good in thine own eyes to that end maiest still ask counsell at his word and when thou knowest his will maiest doe it leaving the successe of all to God and aiming at his glory in all thy doings 2. that he is the fountain of all thy blessings of all thy abilities to do any thing as it ought to be done of all the successe thou dost at anm time find in any of thy affairs hereupon call upon him by prayer trust in him be thankfull to him upon all occasions 3. that he is an omniscient God that sees thee at all times all that thou doest that so thou maiest be the more fearfull to offend him the more
it yet afterwards it will free thee from all those vexations which his former miscarriages had brought upon thee yea it will free thee from the fear of future trouble because coming to more years he will be the more easily governed so that thou maiest sleep quietly and when thy time comes thou maiest die the more peaceably Besides it may be meant of the rest which such a father may take in his old age because his son so made good by correction will so manage all his businesse for him that he may then sit still never trouble himself or of the peace of conscience which he may inwardly enjoy however it fares with his child because he hath used the means that God hath appointed As for the following clause yea he shall give delight unto his soul see the Note chap. 10.1 Vers 18. Where there is no vision c. That is no prophecy publick preaching that either because those whose office it is to teach do wholly neglect their duty or because the people will not endure teaching at least when it is faithfully discharged or because God for the former wickednesse of a people doth remove their teachers which must needs be a sign of imminent destruction the people perish to wit because for want of instruction they run into all kind of wickednesse and so bring utter destruction upon themselves or as it is in the margin of our Bibles the people made naked for which see the Note Ex. 32.25 As for the following clause but he that keepeth the law happy is be that is added to imply either 1. that though a people that enjoy not the publick ministry are for the generality in great danger of perishing thereby yet it followeth not but that those amongst them that do conscionably practise what they have formerly learned may be truly happy or 2. that though the want of a teaching ministry be enough to destroy a people yet the enjoying of such a ministry is not enough to make men happy unlesse they practise what is thereby taught them Vers 19. A servant will not be corrected by words c. This may be meant either of one that is indeed a servant or of one that is of a servile and stubborn disposition for though he understand he will not answer that is he will not doe what he is injoyned or out of stoutnesse and sullennesse he will not so much as give an answer when he is spoken to he will not so much as say that he will doe what he is commanded and so he carrieth himself as if he understood not what was said to him that he may have that for an excuse for his not obeying The meaning is that such an one doth not forbear to answer or to doe what was enjoyned him because he did not understand what was said to him but wilfully out of stubbornnesse or lazinesse and therefore he ought to be forced by stripes to doe his duty Ver. 20. Seest thou a man that is hasty in his words c. To wit as never considering before-hand of what he saith forward to answer men before he well understandeth what they say or seest thou a man that is hasty in his matters for which see the Notes ch 19.2 21.5 there is more hope of a fool then of him see the Note ch 26.12 Vers 21. He that delicately bringeth up his servant from a child c. That is from a youth a boy or it may be meant of a bond-slave born in a mans house shall have him become his son at the length that is he will at last carry himself more like a son then a servant he will no longer doe the work of a servant he will carry himself insolently arrogantly towards the rest of the servants as if he were their equall Yea some adde that such an one will not stick at last to make away the children and to seize upon their inheritance Vers 22. An angry man stirreth up strife c. See the Notes ch 15.18 26.21 and a furious man that is as it were mad with rage aboundeth with transgressions such an one will curse swear revile slander shed the bloud of others and will not stick at any wickednesse whatsoever Vers 23. A mans pride shall bring him low but honour shall uphold the humble in spirit That is it shall raise him up keep him up see the Notes ch 11.2 15.33 Vers 24. Whoso is partner with a thief c. To wit by counsell consent or any other way hateth his own soul see the Note ch 6.32 he heareth cursing bewrayeth it not that is say some Expositours he heareth the thief belch out curses against God or man as indeed such profane varlets thieves usually are and never maketh it known But by the relation which the second clause hath to the first it seems clear to me that those words bewrayeth it not must be understood of the thieves theft thus he heareth cursing and bewrayeth it not that is he heareth the thief adjure him by a curse not to reveal his theft thereupon accordingly he doth conceal it or rather thus he heareth those that have lost their goods cursing the thief those that conceal his theft it may be himself particularly upon suspicion or he heareth the judge adjuring him under a curse or some other in his presence to discover what he knoweth therein yet he concealeth it for which see also the Note Lev. 5.1 Vers 25. The fear of man bringeth a snare c. By the fear of man may be meant any immoderate inordinate fear in man as when men lye under such desperate apprehensions of Gods wrath that thereupon they cast away all hope of mercy all endeavour of doing any thing that God will be pleased with or when men lye under slavish fears of any evill or mischief whatsoever But because in this Proverb there seems to be an opposition betwixt fearing of man trusting in God The fear of man bringeth a snare but whoso putteth his trust in the Lord shall be safe I rather think that by the fear of man here is meant mens being afraid of man of any evil that man can do them However of either of these fears it may be said that it bringeth a snare either 1. because such men are usually so continually perplexed troubled that they can seldome or never enjoy any peace or tranquillity of mind 2. because it makes others the readier to injure hurt them 3. because it consumes mens bodies disables men severall waies from doing any thing for their preservation 4. especially because it makes men neglect their duty and puts them oftentimes upon many rash wicked ruining resolutions and so involveth them in many mischiefs both to soul body sometimes those very mischiefs which by pleasing men they sought to escape But whoso putteth his trust in the Lord so feareth not man shall be safe or
discover any new thing tending to mans happinesse that had not been discovered before Vers 13. Then I saw that wisdom excelleth folly as farre as light excelleth darknesse As if he should have said Though I found wisdom and knowledge to be vanity as to the making of a man happy yet I do not thence conclude that wisdom is no more to be regarded then folly for this I found withall that wisdom doth farre surpasse folly even as farre as light surpasseth darknesse And indeed well is wisdom and knowledge compared to light and folly and ignorance to darknesse because 1. As light discovers things to men Eph. 5.13 All things are made manifest by the light and inables men to distinguish one thing from another whereas in the dark all things are hidden from men and therefore there can no difference appear of one thing from another so doth wisdom make men understand things and discern betwixt good and evil truth and errour whereas folly makes men to be as blind men that see nothing 2. As light is very comfortable chap. 11.7 Truly the light is sweet and a pleasant thing is it for the eyes to behold the Sun whereas darknesse is dreadfull and full of terror so is knowledge very delightfull chap. 8.1 A mans wisdom maketh his face to shine but folly yields a man no comfort at all 3. Wisdom as light directs men in their way and shewes them dangers that they may avoid them whereas folly and ignorance misleade men and expose them continually to manifold dangers And 4. As light wakens men whereas darknesse lulls men asleep so wisdome and knowledge wakens those that sleep securely in a sensual estate and makes them think of their danger whereas ignorance makes men in such an estate to sleep securely without any feare Vers 14. The wise mans eyes are in his head c. As if he should have said He is not blind Or rather As men by tâ—eir eyes being placed as watchmen in the watch-tower of the head do discerne things a farre off and round about them so the wise man by his wisdome is circumspect and provident judicious and wary in all his undertakings he marketh all circumstances for the right ordering of all his undertakings he forecasts what the issue of things will be a long time after and so foreseeth things to come and minds not only present things yea he compares things past present and to come and so is the better able to judge of things and by this meanes he ordereth his wayes aright he keeps himselfe from wandring or stumbling avoydeth that which is evil and followeth that which is good see the Note Pro. 4.25 But the foole walketh in darknesse that is He is blind or He seeth no more then a man that is in the dark or His eyes are in his heeles he minds only things present and seeth not any evill till it is upon him The meaning is that the foole is ignorant rash inconsiderate inobservant of circumstances that he foreseeth not either conveniences or mischiefes and so he goeth stumbling on in a confused blind manner in all that he doth not knowing which way to choose and which to refuse and so doth usually fall into many mischiefes Some Expositors doe adde that these expressions of a wise mans eyes being in his head and a fooles walking in darknesse do also imply 1. That as the sight is an ornament to the body and blindnesse a great deformity making the body to be to the soule as a dungeon that hath no windows in it so is wisdome a very great ornament to the soule and folly a sore blemish And 2. That as a man by his eye-sight can discerne light which a blind man cannot doe so by wisdome a man is enabled to discerne the power of reason propounded to him whereas folly renders men uncapable of receiving counsel But that which is before given for the meaning of the words was I conceive chiefely intended And then that which followeth And I my selfe perceived also that one event happeneth to them all is as if he had said As I perceived the excellency of wisdome above folly so I perceived also that notwithstanding the wisest of men are subject to the same event in regard of their outward estate here in this world that fooles are to wit that which is afterwards expressed ver 16. that both dye and both are at last forgotten or more generally the same calamities and sorrowes Vers 15. Then said I in my heart As it happeneth to the foole so it happeneth even to me and why was I then more wise c. That is why did I labour to get more wisdome then the foole hath Or What advantage have I of being wise above the foole Then I said in my heart that this also is vanity that is I determined that in regard the same events befall the wise man that befall the foole for the making of a man happy here in this world and for the giving of full content to the soule even wisdome it selfe is no better then vanity I know that many take this last clause to be a censure passed upon that hasty angry inference of his in the foregoing words And why was I then more wise namely that it was vanity in him and so would be in any other thus to determine thus to undervalue wisdome because the wise man and the foole are subject to the same outward events But the first exposition seemes to me the best Vers 16. For there is no remembrance of the wise more then of the foole for ever c. That is The remembrance of the wise man shall no more remaine for ever then the remembrance of the foole though they may be remembred by some few yet not by others though for a time yet not for ever seeing that which now is in the dayes to come shall be forgotten that is both the men themselves and all their wisdome and glorious works will be forgotten and buried in eternal oblivion New wise men that arise will eclipse the glory of those that were before them and time will devoure all the monuments which they leave of themselves behind them And how dyeth the wise man as the foole This may be taken as the reason why there is no more remembrance of the one then of the other namely because they are both at last cut off by death Or rather it is another instance wherein Solomon sheweth how the same event happeneth to them all as he had said before ver 14. to wit because they fare alike here in this world in regard of death And this is expressed by an interrogation to intimate that it is in reason a matter of wonder griefe and indignation that it should be so and how dyeth the wise man as the foole But still we must remember that Solomon did not question but that a different event would befall the good and the bad after death God saith he Chap. 12.14 shall bring every work into
judgement with every secret thing whether it be good or whether it be evill Vers 17. Therefore I hated life c. That is though I lived in peace and honour and in great abundance of all things that are desirable in this world yet I was weary of my life and looked upon it as having no lovelinesse nor desireablenesse in it and judged thus not in a way of murmuring out of some private discontent but judiciously Because the work that is wrought under the Sunne that is all that is done by men or that befalls men here in this world is grievous unto me that is full of griefe and disquiet and that especially because of this vanity that the wisest doe alwayes dye at last as well as the basest of men and naturally every man would rather not be then be alwayes miserable For all is vanity and vexation of spirit see the Note Chap. 1.14 Vers 18. Yea I hated all my labour which I had taken under the Sunne c. That is Here in this life or in these sublunary things As if he had said I began to be wholly out of love with those glorious and magnificent works which with so much labour I had made even those things which I had formerly loved given my self to delight in them I then began not to regard yea to repent that ever I had taken so much paines for them Because I should leave it unto the man that should be after me As if he should have said Not only for the reasons before mentioned but also because 1. I must at last part with them all and all the comfort I had taken in them and leave that to another about which I had taken so much paines Psal 49.10 17. and indeed naturally men are loathest to part with those things which are their own work and 2. I cannot know who that man is to whom I shall leave them see Psal 39.6 Because it might be objected that though there could be no solid comfort gotten in earthly things by the wisest of men in regard that the wise man must dye and part with all he hath as well as the fool yet there would be much content in this that he should have plenty to leave to his child after him this objection is covertly prevented in that Solomon intimates that no man can tell whether his estate shall be enjoyed by his child or no Some man after him shal enjoy it but who that man shal be no man can tell Vers 19. And who knoweth whether he shall be a wise man or a fool c. As if he had said Be it a stranger or be it a mans own Child that shall come to enjoy what he leaves behind him no man can tell but that he may be a fool that may not be able to judge of the wisdom of his works nor know how to use what falls into his hands but may profusely wast and squander all away or by neglect or some other way of folly bring all to nothing that is left him And some conceive that Solomon might speak this out of some jealousie that he began to have that thus it would be with his son Rehoboam who was indeed one and fourty years old when his Father died Yet saith he shall he have rule over all my labour wherein I have laboured and wherein I have shewed my self wise under the Sun That is All the estate I had gotten and the works that I had made with so much labour and wisdom He shal enjoy and dispose of it as he pleaseth and Lord it as he lists in scattering that estate which I had as it were made my self a servant to gather this is also vanity to wit that a man hath not power â—o leave his goods to those to whom he would desire to leave them by means whereof many times a wise man makes himself a drudge to a fool and a fool becomes matter of that which was gotten with much labour and wisdom and it may be soon brings it all to nothing Vers 20. Therefore I went about to cause my heart to despair of all the labour which I took under the Sun That is after many deliberations and several wayes taken to seek for content here in the things of this world I came about at last to this resolution to which I did set my self with all my power and with all possible diligence even that I would endeavour to cast off all hope of attaining happiness by any such wayes wherein I had hitherto laboured to attain it and so to give over that anxious toyl wherewith I had so long afflicted my self in seeking to make my self happy in those outward Comforts which are so uncertain and unsatisfactory Vers 21. For there is a man whose labour is in wisdom and in knowledge and in equity c. That is that hath taken pains to get an estate by wise and skilful and just courses though he managed his businesse with all possible providence and industry yet was he withal careful not to hazard his estate by getting any thing in any unjust wayes yet to a man that hath not laboured therein shall he leave it for his portion that is to one that never took the least pains in the getting of it an idle Drone that never knew what belonged to the managing of his businesse in any such prudent or conscionable way This also is vanity and a great evill that is a sore misery and vexation not to be avoided by any care or circumspection to wit that a man should thus toyl himself to purchase rest and idlenesse for another man or that one man by sitting still and doing nothing shall get as much and enjoy as much content as another by all his skil providence and lawful labours Vers 22. For what hath man of all his labour and of the vexation of his heart wherein he hath laboured under the Sun This may be referred to all that hath been here said in the foregoing verses as 1. That when a man is dead as dye every man must he hath then no profit at all of all his labour and vexing cares both for the getting and preserving his estate and 2. That a man hath no profit by such labour the benefit whereof goeth to others he shal leave behinde him But I rather take it more generally That no man can take true contentment in any thing he can get by his labours according to that Chap. 1.3 For which see the Note there Vers 23. For all his dayes are sorrowes c. That is ful of vanity of bitter sorrowes both in body and minde nothing in a manner but sorrow and his travell grief that is he meets with much discontent and vexation many wayes in all his labours Now this Solomon here alledgeth because if this be generally true of all mens labours it must needs be more eminently true of carnal and worldly covetous men that toyl themselves excessively to get wealth and are continually
good saith he with an inheritance which must be understood comparatively There is no question to be made but that wisdome is good without wealth or without an inheritancâ— which is mentioned here as the chiefest because the most stable riches But his meaning is that both are good but that wisdome doth the better when a wise man hath wealth too wisdome is then most profitable and beneficial both to a mans self and to others also wisdom without wealth is despised Eccles 9.16 the poor mans wisdome is despised and his words are not heard and wealth without wisdome doth hurt rather then good Both together do best of all and by it there is profit to them that set the Sun that is by wisdome with an inheritance there is much profit and advantage to men here in this life See the Note Pro. 14.24 And it may well be that this clause to them that see the Sun is added to imply that it is but onely here in this world that riches yield any profit after this life there will be no need of them Vers 12. For wisdome is a defence c. See the Note Chap. 2.11 It is in the Original wisdome is a shadow for which see the Notes Numb 14.9 Psal 91.1 121.5 6. And money is a defence see the Notes Pro. 10.15 13.8 Both may defend a man from hunger thirst cold the injuries of wicked men and many other evils whereto men are liable but the excellency of knowledge is that wisdome giveth life to them that have it that is true wisdome which is alwayes joyned with the feare of God is the meanes of bringing men to live a true spirituall life here and to live eternally with God in heaven which money can never do This I conceive is chiefely intended Yet withall understanding by wisdome prudence and discretion under which moderation of mind and patience may also be included it is most true that wisdome doth many times conduce more to the preservation of mens lives and the lengthening out of their dayes then riches can doe see the Notes Pro. 3.2 18. 4.22 Nay many times riches doe bring men into dangers out of which wisdome delivers them at least it teacheth men to be patient and contented and so preserves their hearts in peace and comfort even when evils are unavoydable which is the surest remedy and defence of all and that which money can never doe Vers 13. Consider the work of God c. This is prescribed as another branch of that wisdome whereby men may be inabled not to be overmuch disquieted with the confusions and distempers which they see in their times of which he had spoken before ver 10. and that is an humble acquiescency when things goe so ill in the good providence of God I know that some understand this first clause more generally of mens taking notice of the various works of Gods providence both in times of prosperity and times of adversity that accordingly they might conforme thereto either in joy or sorrow as is expressed in the following verse In the day of prosperity be joyfull c. But the following clause here makes it more probable that Solomon speakes here only of considering the work of God in bad times Having in the foregoing verses prescribed wisdome or wisdome with an inheritance as a defence against oppression and violence and other evills for which we are wont to complaine of the dayes wherein we live as evill times because such may be the evill of the times and such in particular the over-bearing prevalency of oppression and violence therein that no wisdome of man can secure them therein or remedy those things that are therein evill therefore he directs here to another act of wisdome which is of all the surest remedy in evill times and that is quietly and contentedly to submit to Gods good will and pleasure Consider the work of God that is take notice and diligently consider that in all times all things are ordered by the all-ruling providence of God when thou seest the greatest oppression and confusion amongst men in stead of murmuring remember that how crosse and crooked soever things seeme to be they are thus ordered by the providence of God whose works are alwayes perfect see the Note Deut. 32.4 neither can any thing therefore be better done then as he doth it Even by crooked things God can work out that which shall be much for his own glory and the good of his people and therefore it is our duty quietly to stoop and submit to his will and to be content with that which he doth though we understand not the reason of it and that because to be sure we cannot alter nor mend that which he is pleased to have done which is the meaning of that which followeth For who can make that straight which he hath made crooked namely that no man can change or rectifie any thing that is or that he apprehends to be crooked or amisse either in things naturall or in civill affaires or in the morall actions of men but that they must be and are best as God would have them Only we must still remember that God makes not the wayes and conversation of men to be crooked and perverse but only by withdrawing his grace from wicked men and leaving them to the power of Satan and to the swinge of their own corrupt hearts But see the Note Chap. 1.15 Vers 14. In the day of prosperity be joyfull That is Enjoy comfortably the good blessings that God is then pleased to afford thee and with thankfulnesse cheare and delight thy selfe therein that so being refreshed with the sweetnesse thereof thou mayest the better endure the bitternesse of any affliction that may afterward follow according to that of Job chap. 2.10 What shall we receive good at the hand of God and shall we not receive evill But in the day of adversity consider That is as in the foregoing verse consider that it is the work of God the just Judge of heaven and earth whose work though it may seeme crooked to thee yet thou canst not alter nor mend This I conceive is chiefely intended yet it may also include whatever may tend to keep Gods children from fainting under afflictions and from murmuring against the good hand of God therein as that we should consider first that God is not wont alwayes to afflict his people and that therefore we know not how soone God may send us better dayes 2. What prosperity God hath formerly afforded us 3. To what end God bath brought these afflictions upon us and to what issue they tend that we may reap that benefit by them that God intends us and 4. how we ought to behave our selves under the afflicting hand of God that we take great heed to our selves that we doe not by murmuring and seeking to extricate our selves out of our troubles in any sinfull way or by any other undecent and unbeseeming carriage of our selves provoke God
of comfort in an houre of desertion and so accordingly they understand her request thus that her beloved would returne till by a thorough discovery of himselfe to her soule he had wrought in her a sense and feeling of spirituall joy which is that say they the Apostle Peter intends in these words 2 Pet 1.19 Vntill the day dawne and the day-star arise in your hearts But the former Exposition is more full aâ—d cleare And be thou like a roe or a young hart upon the mountaines of Bether Or as it is in the margin Vpon the mountaines of division We reade not elswhere of any place in the land of Judea that was called Bether The most probable opinion that we meete with is that it was that place in the Land of Gilead on the outside of Jordan which is elswhere called Bithron 2 Sam. 2.29 and that the mountaines here were called the mountaines of division either 1. Because they were divided in the top into many severall hills or 2. Because the river of Jordan was thereabouts divided when the Israelites did at first enter the Land of Canaan or 3. Rather because this place was by Jordan divided from the Land of Judea And so the ground why the Spouse desires here that her beloved would in his returne to her be like a roe or a young hart upon the mountaines of Bether may be either because in those mountaines he used to feed his flock or because it was a place much frequented by roes and young harts and so all that is intended is that he would be as speedy in his returne to her as those creatures are in their running upon the mountaines of Bether See the Notes above ver 8 9. And againe by Christs comming to the help of his Church upon the mountaines of division may be meant either 1. his comming from the heavens to their help which may be called the mountaines of division for their height and because they separate and divide betwixt us and Gods presence of glory or else 2. his comming to the Churches help and comfort in her severall Congregations dispersed abroad in severall places all the world over and too often sadly divided in regard of schismes and dissentions amongst themselves or 3. his leaping over or subduing those mountaines of sin and ignorance whereby we are hindered from a full fruition of Christ However by his being like a roe or a young hart is clearly meant his comming sweetly and swiftly to the help of his Church according to those continuall pantings of the faithfull after Christ Come Lord Jesus yea come quickly CHAP. III. Vers 1. BY night on my bed I sought him whom my soule loveth It is not necessarily to be supposed that in the several passages of this Song there should be alwayes an immediate dependance of every verse upon that which went before they may represent what was done and said in severall places and at severall times But yet that which followes here may well be taken as depending upon that which went before It was hinted before Chap. 2. ver 8 16 17. that whilst the Spouse slept her Beloved had withdrawne himselfe from her And here now she proceeds to tell her Bride-maides how hereupon she behaved her selfe By night on my bed I sought him whom my soule loveth to wit as a wife that missing her husband in the dark night doth first feele for him in the bed and afterwards calls upon him to see if he were in the Chamber As for those words him whom my soule loveth see the Note Chap. 1.7 Some say that by the Spouses seeking her beloved in her bed is only meant that she wished for him and desired the time were come that she might find him there and that because till the marriage was consummate between them it was not proper to say that she expected to find him there But considering the faithfull are said in the Scripture not only to be espoused but also to be married to Christ here in this world as their husband see Jer. 3.14 Isa 54.5 Eph. 5.23 c. though indeed the full consummation of the marriage betwixt Christ and his Church in generall is not to be till Christs second coming in glory I see no reason why this figurative expression may not be understood literally as it is in the Text that she sought him in her bed However for the mystical sense of the words we must know 1. that though Christ is alwayes graciously present with his people even in their worst condition Isa 43.2 Psal 34.15 18. yet there are times when they may be without the sense of his favourable presence occasioned by the terrors of some sore affliction and the darknesse that is upon their own spirits or by his withdrawing the light of his countenance from them and then it must needs be dark night with them according to that Isa 50.10 Who is among you that feareth the Lord that obeyeth the voice of his servant that walketh in darknesse and hath no light 2. That in these times of desertion the faithful being quickned by the Spirit of Christ doe usually seek to recover againe some comfortable evidence of his gracious presence by resorting to his Ordinances by meditation prayer repentance and such like holy meanes of obteining a comfortable communion with him and 3. accordingly they may be said to seek him by night on their beds 1. Because meditating of Christ by night on their beds taking it literally is one of the usuall meanes whereby in such times of desertion the faithfull are wont thus to seek after Christ at those times when others take their rest then their soules are tossed and troubled with longing desires after Christ as it is expressed Isa 26.9 With my soule have I desired thee in the night yea with my spirit within me will I seek thee early Or 2. Because this many times befalls them when they were immediately before wholly at ease and quiet even when the faithfull enjoy full content in regard of outward delights and being withall free from all feares of their interest in Christ doe lay themselves down securely as it were on a bed of ease many times by the wakening of Gods Spirit they are brought to bethink themselves more seriously of their estate and to enquire whether the quiet and peace of conscience they enjoy be found and well-grounded or no and not finding it so they set themselves to seek after it and all their outward contentments and delights yield them no delight at all without that or 3. Because they seek after Christ in the darknesse of tribulation and desertion with quiet patient and submissive spirits being content quietly to waite upon God or 4. Because they seek after Christ idly being too much taken up with their worldly enjoyments and not with that anxiety and diligence and paines as it is fit Christ should be sought they would be glad to enjoy the sweetnesse of Christs gracious presence but are