distant from it from the farthest parts of the land whither he was glad to retire he would remember God to wit either 1. as looking towards the Tabernacle and by faith in spirit representing to himself Gods gracious presence there whilst he was absent in body or 2. as remembring the great things that God did for his people when he first brought them into the land of Canaan in those places without Jordan where he then wandred up and down and hid himself as namely their victories over Sihon and Og c. or 3. as remembring Gods power faithfulnesse goodnesse and promises Vers 7. Deep calleth unto deep at the noise of thy water-spouts As if he had said When thou dost with great terrour break forth in displeasure against me divers and many overwhelming calamities do fall upon me as if they did call and invite one another to come that they might all together violently rush in upon me or that they might follow thick and close one in the neck of another even as when great slouds or showres of rain do break in upon men and are in danger to overwhelm them and therefore he adds all thy waves and thy billows are gone over me By Gods water-spouts are meant the showres of rain which come pouring down from heaven see the Note Job 38.25 whereto comparing his troubles he covertly acknowledgeth that they came all from God and the noise of these water-spouts is the noise that these showres of rain make when they fall down upon the earth or the claps of thunder that are with and before these showres And as for that first clause Deep calleth unto deep either he alludes therein to the mighty flouds of rain powring down from the clouds above and the streams breaking forth from the fountains of the great deep beneath one calling upon the other as it were that they might together overwhelm a poor creature or to the overflowing of severall rivers after such rains whose waters by that means come together as if they had called upon one another that they might meet in one or rather to the waves of the sea that come tumbling in together or follow close one upon the neck of another as if each wave invited another or else to the many mighty breaches that will be in the sea in a tempest whereinto one after another the ships seem to sink as if they should never rise up again as if one of them called to the other to come in to the swallowing up of such poor weather-beaten vessels according to that of the Psalmist Psal 107.26 they mount up to the heaven they goe down again to the depths their soul is melted because of troubles Vers 8. Yet the Lord will command his loving kindnesse in the day time c. That is He will effectually assure my heart of his love or rather He will with authority and power send deliverance and blessings the fruits and manifestations of his loving kindnesse to me The like expression we have Deut. 28.8 and Psal 44.4 and the ground of it is because if God wills any thing to be done it is enough and because both the angels and all other creatures are ready as it were at Gods command to help his servants and in the night his song shall be with me see the Note Job 35.10 and my prayer unto the God of my life to wit either by way of praising God for that his mercy or by way of seeking farther to God upon the encouragement of that he had already done for him Yet some understand this last clause to be added in this sense that till God did command his loving kindnesse in the day time c. he would follow God with his prayers the known means of obtaining mercies from him Vers 9. I will say unto God my rock Why hast thou forgotten me See the Notes Deut. 32.4 and Psal 13.1 Vers 11. I shall yet praise him who is the health of my countenance Thus he calls God either 1. because God was ever his present and apparent help whom by the eye of faith he did still behold and by experience did find ready at hand to help him and to cause him to see his salvation or 2. because to him only he was to look in expectation of help or 3. because the help that he knew God would afford him would chear up his countenance and clear it from shame and weeping and enable him to hold up his head and shew his face amongst men with courage and comfort PSALM XLIII Vers 1. JVdge me O God and plead my cause c. That is Clear mine innocency and deliver me from mine enemies see the Notes Deut. 32.36 and Ps 35.1 against an ungodly nation to wit Saul and his wicked crew or rather Absalom and his conspirators And accordingly we must understand the following clause O deliver me from the deceitfull and unjust man either indefinitely as spoken of all his unjust and treacherous enemies or particularly of Saul who often pretended fair to him when he sought his ruine or rather of Ahithophel a man of noted subtilty or Absalom who had cunningly stolen the hearts of the people from him and pretended a sacrifice at Hebron when he meant to rise up in rebellion against him For this seems most probable because he speaks vers 3. of going to Gods holy hill to wit mount Sion where the Ark was not in Sauls time unlesse we will say that though David penned this Psalm with reference to his exile in Sauls daies yet he used that expression because he penned it after he was settled in the throne and had removed the Ark to Sion which seems not so probable However doubtlesse he mentions the ungodlinesse injustice and deceitfulnesse of his enemies thereby to move God to pity and help him Vers 2. For thou art the God of my strength That is the God that givest me strength and art my strength See the Note Exod. 15.2 Vers 3. O send out thy light and thy truth c. That is Manifest thy loving kindnesse and favour to me to the chearing of my heart by sending me help and directing me what to doe that so I may come again to thy house where I may enjoy the light of thy presence Word and Ordinances and the truth of thy promises may be made good unto me See the Notes 2 Sam. 22.29 Esth 8.16 Job â—9 â— and Psal 27.1 Yet some would have the accomplishment of Gods promises to be all that is desired in these words O send out thy light and thy truth that is By doing what thou hast spoken cause the light of thy promises to shine forth clearly which now seem to be obscured and overclouded As for the following clause let them lead me let them bring me unto thy holy hill and to thy tabernacles though some hold this is meant of the hill whereon Kiriath-jearim stood whether the Ark was removed in the daies of Samuel 2 Sam. 7.1 yet I rather take it
had been kept from them yea and some hold that these words imply that the Levites were to teach it their scholars that it might be sung as a triumphant song when David should return with triumph As for the following words when he strove with Aram Naharaim c. see the Notes 2 Sam. 8.3 and 13. Vers 1. O God thou hast cast us off thou hast scattered us c. This is spoken of the sad condition wherein the people had been not only in the daies of the judges but also more lately under Saul especially towards the later end of his reign when partly by reason of Sauls cruelty to the Priests and other the godly of the land and partly by reason of the frequent invasions of the Philistines and other bordering nations the Israelites were often sorely distressed and sometimes forced to fly and hide themselves in severall places see 1 Sam. 13.19 and 31.7 Yea and it may comprehend all the time when there was civill war between David and the house of Saul in the beginning of Davids reign all which time the land was under great afflictions and that justly for their sins as he intimateth in the next words thou hast been displeased Vers 2. Thou hast made the earth to tremble thou hast broken it c. Either this is spoken in reference to the inhabitants of the land that God made their hearts to tremble and that he had broken them in pieces with civill dissentions or else the meaning is that God had brought such grievous troubles upon them that the earth seemed as it were to tremble under them as with an earthquake and to be â—ent asunder Vers 3. Thou hast shewed thy people hard things c. That is Thou hast brought upon us many grievous miseries see the Note Psal 4.6 thou hast made us to drink the wine of astonishment that is thou hast brought us to such a condition that we are astonished and tremble and stagger full of horrour and trouble of spirit dull and stupid in the evils that are fallen upon us and even bereaved of sense and understanding not knowing what to doe or which way to turn our selves no otherwise then as if we had been made to drink of some venemous or enchanted cup. See the Note Psal 11.6 Vers 4. Thou hast given a banner to them that fear thee that it maybe displayed because of the truth This may also be understood of those foregoing evil times whereof David had spoken hitherto as if he had said To make good the truth of thy promises and to let thy people see how faithfull thou art in all thy promises even in those times thou hast returned in mercy to them that feared thee and hast led them forth to sight with their enemies and hast made them victorious over them For by giving a banner to them that feared him is meant not only that God had led them forth and encouraged them to goe forth with banners displayed against their enemies but also that he had given them the victory in the day of battel whereof displayed banners were a sign And if we understand it thus of what God had done for his people in former times after he had sorely afflicted them then is it alledged as an argument to move God to doe the same for his people now again But I rather think that David speaks here of what God had done at present for them And accordingly by the banner displayed is meant either Gods anointing David to be the king of his people as if he had said Though thou hast many years thus afflicted thy people yet now thou hast raised up a banner to them that fear thee in that thou hast given me to be king to this people whom they follow chearfully and under whose conduct they have fought succesfully against their enemies or else the many victories which God had given them and then it is as if he had said However it hath been formerly yet now for their sakes that fear thee and to strengthen our faith with assurance that thou wilt make good all thy promises and particularly those concerning the enlarging of our dominions by the many victories given us for the gathering together and encouragement of thy scattered and disheartned people as oft as we goe out with our armies we return victoriously not as formerly with most of our ensigns and souldiers lost but as conquerours with banners displayed and hereby we are heartned with assurance that God will still subdue our enemies under us Vers 5. That thy beloved may be delivered c. This may be referred to the foregoing verse as another reason why God had lifted up a banner to them that feared him to wit that those his beloved ones might be delivered who before were in danger to be overrun by their enemies round about them or else rather it is to be referred to that which follows as if it had been expressed thus Save with thy right hand and hear me that thy beloved may be delivered This and the seven following verses we have again in the end of the 108. Psalm Vers 6. God hath spoken in his holinesse c. That is say some in his Sanctuary But the meaning hereof they make to be this that God had promised him that the kingdome of Israel should be settled upon him and his seed for ever and though this promise was brought to him by Samuel first and lately by Nathan 2 Sam. 7.11 12 c. yet for the assured certainty of it he looked upon it no otherwise then as if it had been an oracle given by God himself out of his Sanctuary But I rather understand it thus God hath holily and faithfully promised the kingdome to me and mine as he is a holy God he hath promised it and therefore he can no more fail of performing his promises then he can cease to be a holy God so that it is all one in effect as if he had said God hath sworn by his holinesse according to that Psal 89.35 36. Now hereupon David adds I will rejoyce as if he had said And herein I will rejoyce and will chearfully enjoy the victories and kingdome which God hath given me Though God hath given me great encouragement by the successe of my wars and hath given me great cause thereby to think that God who was offended with his people in the daies of Saul is now become favourable again to them yet that which I build upon is the promise of God I did not by any faction exalt my self to be king but God promised the kingdome should be mine And this promise together with his rejoycing in that God had already and would yet farther perform it for him he expresseth in the following words I will divide Shechem and mete out the valley of Succoth that is God hath put all the land of Canaan both the countrey within Jordan where Shechem stood and the countrey without Jordan where Succoth was under my absolute dominion
king of Zion yea the king of the whole world shall to their great honour when he takes notice of all the inhabitants of the world own them as true members of his Church and enroll them in the Register of the citizens of Zion as those whose names were from all eternity written also in the book of life The Psalmist alludes to the custome of king that are wont to take the number and to keep a register of the names of their subjects and the drift of the words is to imply that God to whom all nations are exactly known and at whose disposing they are shall every where bring into his Church those he desires to honour and shall readily own them for his people Vers 7. As well the singers as the players on instruments shall be there c. That is So great shall the blisse of Sion be that it shall be a place of continuall joy the inhabitants still seeking to praise God for his goodnesse and to extoll the happinesse of his city and people All my springs are in thee that is all from whence any good or comfort comes flowing into my soul is in thee O city of God from the presence of God and his holy Ordinances there all saving knowledge grace and comfort those living waters that can only refresh my soul come flowing in to me see the Note Psal 68.26 or all my springs are in thee that is whatever is within me that can contribute any thing to the setting forth of thy praise O Zion shall be spent upon thee all the thoughts and affections of my heart all my skill in musick and the vein that I have for poetry shall be poured forth in thy praises and shall continually send forth new and fresh praises of thee Either of these waies this last clause may be most probably understood Yet some take it thus All my springs are in thee that is all my delights are set upon thee all my affection is to thee O Zion or as if it were spoken to God All my thoughts are on thee O God all my delight and hope is in thee and all my affection is to thee PSALM LXXXVIII The Title TO the chief Musician upon Mahalath Leannoth c. See the Note on the Title Psal 53. of which what is there said may be also said here Maschil see the Note on the Title Psal 32. of Heman the Ezrahite There was one Heman that was one of the three chief Singers and who was likewise Davids Seer as is before noted 1 Chron. 25.1.5 and therefore some conceive that he was the authour of this Psalm and his brother Ethan the authour of the following Psalm But why these should be called Ezrahites I find no clear reason given And therefore others do rather conceive that these were those Heman and Ethan of the tribe of Judah mentioned 1 Chron. 2.6 1 Kings 4.31 for which see the Notes there Vers 5. Free among the dead c. That is I am as one amongst the dead free of that company or free from all the cares and affairs of this life as if he should have said I am in a manner dead to the world like the slain that lye in the grave that is and I have been brought into this condition by a violent hand as those that are slain in war or I am no more regarded then those that are slain in the warre that are presently tumbled into a pit no man pitying them or being sollicitous for them whom thou remembrest no more that is of whom thou takest no more care to wit for the things of this life and they are cut off from thine hand that is from thy providence thou dost no more govern and protect them nor dispose of them or provide for them as thou dost for living men Yet some conceive that these words are uttered by the Psalmist out of a distempered spirit as one transported by passion through the extreme troubles and miseries he was in And some read the last clause as it is in the margin and they are cut off by thine hand and so conceive that hereby the Psalmist would imply that he was as one that was cut off by a hand of divine justice Vers 6. Thou hast layd me in the lowest pit c. That is in the grave see the Note Psal 86.13 and the same may be intended also in the following words in darknesse in the deeps Yet some conceive that here he compares himself that with respect to his desperate condition and the many terrours that lay upon him to a man that is cast into a deep dungeon Vers 8. Thou hast put away mine acquaintance far from me c. See the Notes Job 19.13 and Psal 31.11 I am shut up and I cannot come forth that is there is no hope of freeing my self from the troubles I am in see the Note Job 19.8 Yet some understand this literally of the Psalmists imprisonment or banishment or of his shutting up himself close at home as being overpressed with sorrow and shame to see how all men abhorred his company Vers 9. I have stretched out my hands unto thee See the Note Job 11.13 Vers 10. Wilt thou shew wonders to the dead c. As if he should have said Unlesse help come presently I shall be past hope of praising thee see the Notes Job 7.8 9. Psal 6.5 and 30.9 Vers 11. Shall thy loving kindnesse be declared in the grave c. See the Notes Job 26.6 and 28.22 Vers 12. Shall thy wonders be known in the dark and thy righteousnesse in the land of forgetfulnesse That is in the grave where the dead forget the living the body lying there without all sense or remembrance of any thing see the Note Job 14.21 and where being laid they are in a manner quite forgotten by others see the Notes Job 24.20 and Psal 31.12 Vers 13. In the morning shall my prayer prevent thee That is I will betimes seek unto thee before extreme necessity constrains me thereto or early even before thou causest the morning light to shine upon me Vers 18. Lover and friend hast thou put far from me c. See the Note above vers 8 and mine acquaintance into darknesse that is they hide themselves from me or if they come where I am they will not know me PSALM LXXXIX The Title MAschil of Ethan the Ezrahite See the Note on the Title Psal 88. Considering the sad complaints that are made in the later part of this Psalm vers 38 c. concerning the dolefull condition whereinto the seed of David the kingdome of Judah were fallen it may seem very questionable whether that Ethan the brother of Heman mentioned 1 Kings 4.31 and 1 Chron. 2.6 could be the authour of this Psalm And indeed if we understand those complaints of the times of the Babylonian captivity when Jehoiachin was there cast into prison or of the declining times of Judahs kingdome a little before the captivity all that can be
that launceth a sore to the end he may heal it and when their afflictions have brought forth the quiet fruit of righteousnesse he binds them up again that is by binding he heals them for Physicians say that the carefull and skilfull binding up of a wound doth much conduce to the cure of it and hence binding in this sense is so often mentioned in the Scriptures The diseased have ye not strengthened neither have ye healed that which was sick neither have ye bound up that which was broken Ezek. 34.4 He healeth the broken in heart and bindeth up their wounds Psal 147.3 Vers 19. He shall deliver thee in six troubles c. That is though God send never so many troubles following successively one in the neck of another or compassing thee about at one and the same time so that there seems to be no way of escape he will deliver thee from them yea from all that can befall thee not only these afterwards mentioned but any other more grievous then these the Lord will not be weary of protecting thee from troubles or delivering thee out of adversity but again and again he will be thy refuge and give a comfortable issue out of them all so that no evil shall touch thee and this last clause may be meant either of the evil of sin to wit that God would preserve him from defiling himself with sin in his troubles or of the evil of punishment to wit that in his troubles all should be for his good there should be no wrath in his sufferings which only makes troubles truly evil Vers 21. Thou shalt be hid from the scourge of the tongue That is from reproaches backbitings slaunders false accusations and witnesses of malicious wicked men for as in a scourge there are many cords so there are many severall waies wherewith wicked mens tongues do lash and wound Gods righteous servants and they are said to be hid from the scourge of the tongue whom the Lord either preserves from being slaundered or reviled or else defends against all such lies and calumnies by causing their righteousnesse to break forth as the light and their just dealing as the noon day Vers 23. For thou shalt be in league with the stones of the field c. That is they shall be so far from doing thee any hurt and so ready rather to do thee good as if there were a mutuall covenant of friendship made betwixt thee and them Now the stones of the field may in this sense be said to be in league with Gods people 1. When they are not an occasion of the least hurt unto them as they pass up and down from one place to another not so much as of dashing their foot against a stone Psal 91.12 2. When they no way hinder the encrease of their land but rather are a help thereto and when the most stony and rocky places yield great store of fruit according to that Deut. 32.13 He made him suck honey out of the rock and oyle out of the flinty rock and that of Iob chap. 29.6 The rock poured me out rivers of oyl 3. When the stony walls raised about their fields are such a sure defence thereto that they are safely preserved from all dangers whatsoever and 4. When neither stones nor rocks of the field do harbour any poysonous serpents or ravenous beasts that do suddenly break out and hurt Gods people Vers 24. And thou shalt know that thy tabernacle shall be in peace That is thou shalt see thine house free from the invasion of any enemy and from home-bred dissention yea that thy house and house-hold affairs do all prosper and shalt not fear but be fully perswaded of the continuance hereof in time to come And thou shalt visit thy habitation and shalt not sin That is thou shalt wisely and successefully order upon all occasions thy house-hold affairs the more circumspectly watchfull not to sin against God because of the experience thou shalt have of Gods blessing thee in a right way Vers 25. Thou shalt know also that thy seed shall be great c. That is though now thou hast lost thy children yet God shall restore them again and they shall grow to an innumerable multitude Verse 26. Thou shalt come to thy grave in a full age c. That is though there seems now no hope of thy recovery yet recover thou shalt and shalt die old and full of daies and be buried with honour Vers 27. Lo this we have searched it so it is c. That is Though I alone have spoken yet this I presume is the judgement of us all we have all found this true by diligent enquiry and clear experience and therefore learn it believe it and make a holy and good use of the knowledge of it CHAP. VI· Vers 2. OH that my grief were throughly weighed c. Eliphaz sought to make good that there was no true piety nor fear of God in Iob because his passions in his afflictions were so violent and his complaints so grievous and bitter in the two foregoing chapters Iob now undertakes to shew that his calamity grief and anguish of spirit were such and so intolerable that they might well drive him to those bitter complaints that he had uttered though his heart were all the while upright towards God According therefore to this drift and aime of Iobs words they may be understood two severall waies 1. That if his grief that is the bitternesse and anguish of his spirit and his lamentations and complaints were laid in one scale and his calamity and distresse both outward and inward were laid in the other and so weighed together his calamity would far overweigh his grief and bitter complaints his calamities being indeed heavier then all the sands of the sea according to that which Iob saith also in another place chap. 23.2 My stroke is heavier then my groaning or 2. That if his grief and calamities were weighed against the sand of the sea they would be found heavier then that as elsewhere the wrath of foolish wicked men is therewith compared Pro. 27.3 A stone is heavy and the sand weighty but a fools wrath is heavier then them both However doubtlesse Iobs intention in these words is to shew that such misery as he had undergone might well make any man that was flesh and bloud to complain as bitterly as he had done yea though therein he should forget himself Vers 3. Therefore my words are swallowed up That is I want words to expresse my grief and misery when I would set forth what I suffer extreme anguish stops my mouth and I am not able to utter what I would say Vers 4. For the arrows of the Almighty are within me c. That is God hath not only wounded me with divers and many outward calamities but besides also he hath wounded my spirit inwardly by making impressions of his wrath upon my conscience perswading me that these things he hath laid upon me in his
works Is not God in the height of heaven and behold the height of the stars how high they are as if he had said If the stars be so high that we cannot see how many or of what bignesse they are how can we then comprehend the wisedome power and justice of God who is above the stars even higher then the highest heavens But instead of inferring this from Gods being on high you Iob inferre atheisticall conclusions concerning God thou sayest How doth God know c. 3. Others take these words to be prefixed as an expression of the omniscience of God Is not God in the height of heaven and behold the height of the stars how high they are as if he had said God is infinite and from the throne of his majesty in the highest heavens he seeth and governeth all things that are here below if the stars that are so high do from thence shine upon us is it not easie thence to conclude that God from on high doth behold all things that are done upon the earth and that hereupon in the following verse he upbraids Iob with the impiety of his thoughts And thou sayest How doth God know c. and 4. Others say that Eliphaz having in the foregoing verses charged Iob with many grievous sins adviseth him here to remember that there was a most high God before whom he must expect to give an account for these things that he had done and in expressing this he mentions the height of the heavens above which God sits in the throne of his majesty and glory because though God may be seen in every creature that is here below yet the height and glory of the heavens must needs above other things strike men with an apprehension of Gods transcendent majesty And then in the following verses they say that Eliphaz shews how instead of being awed thus with the consideration of Gods dwelling on high he took occasion from thence to conclude that surely God did neither see nor regard what was done upon the earth And thou sayest How doth God know can he judge through the dark cloud Vers 14. Thick clouds are a covering to him that he seeth not and he walketh in the circuit of heaven This phrase of Gods walking in the circuit of heaven is used to imply either that God there delights himself in the glorious works which his own hands have there made as when a man walks about in his grounds and gardens or as when a prince walks about in some goodly pallace that he hath built and so minds not those things that are done below or that he is taken up with the care of governing and ordering the heavens as when a man walks about in his own possessions or in some other place whereof he hath the charge to search and see what is fit to be done and so being busied in those things he cannot mind these things that are beneath for the mention that is made here of the circuit of heaven seems purposely to imply that in so vast a circuit as that of the heavens God had enough to doe though he troubled not himself with those things that are done here in this world Vers 15. Hast thou marked the old way which wicked men have trodden By the old way which wicked men have trodden is meant either the miserable end which of old even from the first hath ever at last befallen wicked men as death is called the way of all the earth Iosh 23.14 the course which God hath at last taken with them or else the way of profanenesse wherein wicked men have of old in all ages walked to wit that not minding God they have taken liberty to doe what they list themselves as if God regarded not what men doe here below yea particularly it may be meant of the way of the old world whom God destroyed as will be more evident in the following verse And then by asking whether he had marked the old way which wicked men have trodden he demanded whether observing their waies he had not taken notice that the wrath of God hath alwaies at last fallen upon them Vers 16. Which were cut down out of time whose foundation was overflown with a floud If we understand this as most probably we may of the destruction of the old world there is nothing difficult in it for we know that their foundation that is the earth whereon they lived was overflown with a floud of waters But it may also be meant of wicked men in generall to wit that in all Ages they have been cut down out of time that is suddenly even in an instant or by an untimely death namely when by the ordinary course of nature they might have lived longer or before they could accomplish their hopes and aimes And then for the second clause whose foundation was overflown with a floud the meaning may be that the wrath or judgements of God coming upon them with sudden and unresistable violence as an overflowing floud did utterly wash and sweep away their foundation that is those riches and honours which they had already attained and which they had laid as a foundation or ground-work of a greater eminency which they aimed at or it carried away them and all that they had even to the very foundation all their children their riches their friends their plots and designes whatever was the support of their lives and estates or whereon they rested as their foundation and refuge Vers 17. Which said unto God Depart from us Thus in a way of derision he repeats the very words of Iob chap. 21.14 of which see the Note there but in a contrary sense as if he had said These whose foundation is overflown with a floud are those that said unto God Depart from us and not those that God prospers as you affirmed Vers 18. Yet he filled their houses with good things but the counsell of the wicked is farre from me That is as some say yet thou affirmest that in stead of overflowing their foundation with a floud God filled their houses with good things and withall boastest that notwithstanding the counsell of the wicked is farre from thee Thus I say some Expositours take these words to be only a scornfull rehearsall of what Iob had said But I rather think that Eliphaz here expresseth his own thoughts and that the first clause yet he filled their houses with good things is added either as only to yield that a while God did greatly prosper those whom yet afterwards he destroyed or rather as an aggravation of their wickednesse both in that they could so unthankfully despise God who had given them outward blessings in so great abundance and in that they could so boldly deny the Providence of God and slight him as if he could doe nothing for them when God had with so open a hand conferred many good things upon them And then for the following clause but the counsell of the wicked is farre from me therein he
what he had said before vers 4. concerning the multiplyed sorrows of those that hastened after other Gods But still we see he speaks of his inheritance My lines are fallen to me c. as alluding to earthly inheritances which fall to men by lot after they have been divided by lines and of this last see the Note Deut. 32.9 As for them that understand the whole Psalm of Christ they take this verse to be an expression of the precious account that Christ makes of his Church his inheritance given him of his father Vers 7. I will blesse the Lord who hath given me counsell c. That is who hath by his spirit perswaded and enclined my heart thus to chuse thee for my part and portion and so in other things also to doe what may be pleasing unto thee my reins also instruct me in the night-seasons that is by the inward and secret instinct of Gods spirit I find my thoughts affections and desires moved as to other things agreeable to Gods will so especially to this of chusing God to be my portion see the Note Psal 7.9 and this he mentions to have been done in the night when he had no body else to counsell him but God yea and constantly night after night in the night-seasons because indeed when men are free from worldly imployments and the distraction of the senses the spirit of God finds the minds of men fittest for serious and holy meditations and withall haply thereby to advance the praise of God in that by the inspirations of his holy spirit he was moved to those holy thoughts and desires at those times when men are usually surprized and overborn with drowsinesse and if awake subject rather to distracting affrightments yea often overborn by temptations to sin Indeed they that understand each passage of this Psalm of Christ do otherwise expound these words to wit that God did inwardly counsell and strengthen Christ in that time of black darknesse that was upon his spirit when the Lord in a great measure withdrawing the light of his countenance and pouring forth his wrath upon him he was thereby inwardly both in soul and body filled with most exquisite tortures through pain and grief and fear which made him cry out Father if it be possible let this cup passe from me and afterwards My God my God why hast thou forsaken me But the former Exposition is to me far the better Vers 8. I have set the Lord alwaies before me c. The Apostle Peter expresly saith that David spake this concerning Christ Act. 2.25 For David speaketh concerning him I foresaw the Lord alway before my face c. and he proves it by shewing that the words following vers 10 could not be properly and literally understood of David But yet because the Apostle there yieldeth that these words were spoken by David and it is evident that he that speaks here speaks of himself I have set the Lord alwaies before me c. therefore for the resolving of this doubt we must say that though David spake these words of himself yet it was chiefly in reference to Christ and that not only because being a type of Christ he did as it were represent Christs person but also especially because Christ was now in his loyns according to the flesh and indeed the Apostle in that place seems to render this as the reason why he applyed these words of David to Christ Act. 2.30 31. Being a prophet saith Peter and knowing that God had sworn with an oath to him that of the fruit of his loyns according to the flesh he would raise up Christ to sit on his throne He seeing this before spake of the resurrection of Christ c. So that these words were spoken by David both concerning himself and concerning Christ I have set the Lord alwaies before me c. that is I have set my thoughts continually upon God as being ever present with me and that both as having respect in all things to doe his will as indeed it is said of Christ Phil. 2.8 that he humbled himself and became obedient unto death even the death of the crosse and also as â—esting solely upon him for help and support in all my troubles and sufferings Because he is at my right hand I shall not be moved that is because he is ever present with me and still ready to assist and protect me I shall not be moved from that happy condition wherein I stand I shall not lose the favour of God nor fall from my integrity nor from my hope and confidence in God And as these words are intended of Christ they imply also that he should not be swallowed up of his sorrows nor removed from his constant obedience to the will of his father Gods readinesse to assist is expressed by this phrase of his being at our right hand because the right hand is the chief strength of a man and thereby he assails his enemies and therefore this had need to be chiefly secured and protected Vers 9. Therefore my heart is glad and my glory rejoyceth c. That is my tongue see the Note Gen. 49.6 My flesh also shall rest in hope That is When my body shall be laid at rest in the earth it shall not be without hope of a joyfull resurrection For hope is here ascribed to the dead body figuratively as an earnest expectation and waiting for the manifestation of the sons of God is ascribed to the senselesse and unreasonable creature Rom. 8.19 Vers 10. For thou wilt not leave my soul in hell neither wilt thou suffer thine holy one to see corruption This the Apostle Peter saith could not be spoken of David but of Christ only that is properly and literally and that because Davids body was left in the grave unto that day and was corrupted Act. 2.29 c. Let me freely speak unto you of the Patriarch David that he is both dead and buried and his sepulchre is with us unto this day c. but he spake of the resurrection of Christ that his soul was not left in hell neither his flesh did see corruption and the like the Apostle Paul affirmeth concerning this place Act. 13.36 37. David after he had served his own generation by the will of God fell on sleep and was laid unto his fathers and saw corruption but he whom God raised again saw no corruption But yet because David knew well that Christ should rise again as the head of that mysticall body which should all partake of the same benefit together with him and that by vertue of Christs resurrection even he also should one day be raised from the grave whence it is that Christ is called 1 Cor. 15.20 the first fruits of them that slept therefore David had doubtlesse respect also to himself in this which was principally and prophetically intended concerning Christ namely that God would not leave him for ever in the grave nor suffer him to perish in the pit of
an abomination to the Lord c. And consequently also his wicked words that flow from thence but the words of the pure are pleasant words that is delightfull pleasing to God as are likewise his thoughts from whence they proceed Vers 27. He that is greedy of gain c. And thereupon sticks not at taking bribes mentioned in the following opposite clause or any other sinfull way of enriching himself see the Note chap. 1.19 Or he that is covetously greedy after gain though he gains nothing thereby nor seeks it by any unjust waies troubleth his own house that is he shall not only die himself which is intimated in the following clause to wit by destruction from God or by wasting his own life with vexing cares pinching himself in things necessary and immoderate grief when he looseth any thing if not by laying violent hands in such cases upon himself but also troubleth his own estate house and family to wit either 1. by his oppressing them with too much labour and withholding things necessary from them by continuall quarrelling with them about these things or 2. by exposing himself his to many miseries whether by the punishments that men inflict on him which tend to the ruine of his estate and family and to the confusion of those of his houshold or the judgements that God brings upon them see the Notes chap. 11.17 29. Jobs 15.34 And thus whilst such a man aims at enriching himself greatly or at least that he himself may have wherewith to live in the world it proves quite contrary to what he intended But he that hateth gifts shall live that is he that is not greedy of gain therefore not only taketh no bribes but abhors the taking of them though he will not use any such unlawfull means to get a livelyhood for himself but is content to rest upon God in an honest way yet shall his family be in a peaceable and quiet condition and he himself shall live long and comfortably here and eternally hereafter Vers 28. The heart of the righteous studieth to answer c. That is A righteous man will not speak any thing rashly out of any corrupt passion but weighs before-hand what he means to speak and so doth usually speak nothing but what is good profitable and seasonable to be spoken but the mouth of the wicked poureth out evil things that is wicked and hurtfull things without ever thinking before-hand of what he means to speak even as a man that speweth poureth out his vomit or as the sea casts forth mire and dirt See the Note above chap. 12.23 Vers 30. The light of the eyes rejoyceth the heart and a good report maketh the bones fat That is As the light which men behold with their eyes or those pleasant things which they behold by the light of their eyes revive their spirits and rejoyce their hearts so a good report that is the having a good report amongst men or the hearing good news glad tidings which is most true of the glad tidings of the Gospel maketh the bones fat that is it rejoyceth the heart so maketh the body of a man healthfull and strong see the Note chap. 14.30 Solomon doth here compare the two chief senses of seeing hearing together and his drift is to shew either that both of them do affect the mind with joy and so the body with health or else that though both work powerfully upon men yet the efficacy of what we hear is greater then of that we see the joy which the light of the eyes worketh in the heart soon passeth away but that which a good report worketh in men because it is grounded upon things most profitable doth so affect the inward parts that it mightily refresheth and strengtheneth the very bodies of men Vers 31. The ear that heareth the reproof of life c. That is The man that willingly hearkneth to and obeyeth wholsome life-giving reproofs that tend to the reforming of mens lives to bring men to life eternall hereafter abideth among the wise that is either 1. he sheweth himself hereby to be a wise man or 2. he shall hereby attain wisdome so that he shall in time come to be numbred amongst the wisest of men shall be honoured and esteemed amongst them enjoy their society or 3. he shall by degrees come to be of the number of those that for their eminent wisdome are advanced to places of honour in Church common-wealth it may be to be Teachers instructers of others or 4. he shall in Gods kingdome of glory live for ever amongst those concerning whom it is said Dan. 12.3 they that be wise shall shine as the brightnesse of the firmament or 5. he will chuse to abide amongst them that he may be reproved he will familiarly converse with them and by his good will would dwell alwaies amongst them And this last indeed I like the best Vers 32. He that refuseth instruction despiseth his own soul c. As if he should have said whilst he seems to despise his instructer and to count it an honour not to be under a teacher the truth is he despiseth his own soul and doth wilfully as it were cast it away and destroy it but he that heareth or obeyeth reproof getteth understanding It is in the Hebrew possesseth an heart that is he hath power over his own heart and can over-rule his affections in that he can submit himself to be guided by others which is a great evidence of wisdome or rather he hath an heart he is not a man that is excors a heartlesse man void of reason judgement but he is an understanding man Vers 33. The fear of the Lord is the instruction of wisdome c. That is That which the instruction of wisdome doth chiefly teach is the fear of the Lord or To be taught to fear God is that instruction or doctrine that doth indeed teach men true wisdome see the Notes chap. 1.7 and Job 28.28 and before honour is humility that is before that glory which is attained by wisdome goeth that humility which makes men submit to reproof or correction or rather before honour whether that of earthly preferments or that of heavenly glory is humility to wit that which in men proceedeth from the sense of their corruptions and the apprehension of their own unworthinesse And then the joyning of these two clauses thus together may seem to imply that the fear of the Lord goeth before true wisdome even as humility goeth before honour See the Note Job 22.29 CHAP. XVI Vers 1. THe preparations of the heart in man and the answer of the tongue is from the Lord. That is both the one and the other are from God according to that of the Apostle Phil. 2.13 It is God which worketh in you both to will to doe of his good pleasure Man can neither prepare his heart to speak nor speak what he hath prepared without Gods
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
a pure undefiled heart and conscience that abhorreth all hypocrisy loveth truth and holinesse uprightnesse and sincerity in the inward man and hath grace in his lips that is whose speech is holy gracious wise profitable to others see the Note Psal 45.3 the king when he is such an one as a king ought to be shall be his friend or else in a more particular sense that he that is of a loyall faithtull heart void of all dissimulation so never goeth about for fear or hope of reward to frame his speech so as he thinks will please princes and great men but will speak the truth from his heart that discreetly and prudently which may be principally intended to be the grace of his lips shall find that God will encline the hearts of princes to favour him But now reading it as it is in our Bibles He that loveth purenesse of heart for the grace of his lips the king shall be his friend then the drift of the words is to shew why a man of a gracious sincere faithfull heart shall be sure to find favour with Princes namely 1. because there will be grace also in such a mans lips he will speak graciously and wisely and with much content to those that hear him purenesse of heart causing grace in the lips as necessarily as the purenesse of silver causeth it to yield a sweet and delightfull sound 2. because wise men do alwaies abhor dissembling flatteries However the drift of the Proverb is to shew that faithfulnesse and plain-dealing is the best way to preferment and that the speech of the upright shall be acceptable when the glosing silken words of parasites shall be hatefull But see the Note also chap. 16.13 Vers 12. The eyes of the Lord preserve knowledge c. That is say some Expositours The Lord doth continue uphold and maintain the truth and the knowledge of the truth amongst his people as namely by preserving the Scriptures the spring of saving knowledge those that are ordained of God to teach men knowledge and he overthroweth the words of the transgressour that is he consuteth bringeth to nought the false doctrines of ignorant men seducers But because of the opposition of the following clause I rather take it thus The eyes of the Lord preserve knowledge that is The watchfull tender providence of the all-seeing God doth preserve knowing wise godly men doth uphold prosper their counsels endeavours and he overthroweth the words or the matters of the transgressours all the counsels enterprises of wicked men or more particularly all that they speak or doe against the righteous And there are some of our best Expositours that conceive that this is added with reference to what was said in the foregoing Proverb Because it might be objected against that which was said there that if men out of conscience speak the truth from their hearts to princes it may bring them into danger in answer thereto it is here said that God will preserve him that followeth his counsell herein though never so many eyes do watch over him to hurt him Though such men may be counted fools that cannot dissemble flatter yet God esteems this the only true wisdome and knowledge though for a time parasites may seem to prosper to have all the favour yet God will discover the vanity of their flatteries it may be make those very words of theirs the cause of their disgrace which they hoped would have been the means of their advancement Vers 13. The slothfull man saith There is a lion without I shall be slain in the streets To wit by the lion before mentioned hereby the vanity of this excuse is represented as the more ridiculous because lions use not to be in the streets of towns or cities but only abroad in the woods and fields Yet some would have the two clauses here joyned together understood disjunctively to wit that if the sluggard be to goe forth to his labour in the field then he saith There is a lion without c. and if he be to goe about any businesse in the town or city then he pretends danger of being slain some other way to wit by some quarrelsome cut-throats that are abroad in the streets or by some enemies of his that lye there in wait for him However observable is the expression that Solomon useth The slothfull man saith c. He doth not think but only say so even against the light of his own conscience pretending this by way of excuse All the lion that endangers the sluggard is that of idlenesse which lyes with him in his bed yea in his bosome of which he never complains But see the Note also chap 15.19 Vers 14. The mouth of strange women c. See the Note chap. 2.16 is a deep pit to wit because by their kisses and enticing language they bring men into a sin which will hardly ever be left and into manifold miseries out of which men do very hardly and seldome escape but do usually perish in them see also the Notes ch 2.18 19. He that is abhorred of the Lord shall fall therein that is the man that God is highly offended with for some former wickednesse shall in a way of just vengeance be delivered up to this sin Vers 15. Foolishnesse is bound in the heart of a child To wit because folly wantonnesse and wickednesse being naturall to children it must needs be a very hard thing to make them leave it Vers 16. He that oppresseth the poor to encrease his riches and he that giveth to the rich shall surely come to want Some understand both clauses of one and the same man to wit that he that robs the poor and then gives bribes to the magistrates and great men thereby to secure himself shall certainly come to poverty But I rather understand it of two different persons or sins to wit that he that oppresseth poor men and likewise he that in a vain-glorious humour or in hope of getting some great matter by them will be sumptuously feasting great rich men and sending them rich presents so giving to the rich what he should give to the poor yea what he hath many times injuriously raked from the poor shall both alike come to poverty and that not only because rich men do often only flout at those that follow them so with presents at least they never mind them nor think of requiting them but also because God doth often in anger blast their estates Vers 17. Bow down thine ear and hear the words of the wise c. Solomon useth this generall expression either 1. because he would presse his son to attend to the instruction of all godly wise men as well as his own or 2. because in the close of this book he meant to adde the words also of Agur and Bathsheba or 3. because these instructions of his being the very word of God were the same with
his conception because it could not be then known that a man child was conceived but the night of his birth But there is no necessity that we should thus understand the words for as Esa 48.8 Thou wast called a transgressour from the womb is the same with Thou hast been a transgressour from the womb So here the night wherein it was said a man child is conceived is to be understood in the same sense as if he had said the night wherein a man child was conceived from this verse to the beginning of the 42 chapter in the originall the Penman of the holy Ghost hath expressed all that passed betwixt Iob and his friends c. in meeter Vers 4. Let that day be darknesse This may be understood figuratively let it be alwaies a sad and sorrowfull day but I rather conceive that it was meant properly let it be alwaies a pitchy dark day even as darknesse it self The like may be said also concerning the last clause of this verse neither let the light shine upon it Let not God regard it from above c. That is let not the Lord afford that day the light of the Sun from above nor other the influences of the heavens that we enjoy a succession of light and darknesse fruitfull times and seasons it is from Gods care and providence over the world and hence is that expression which Moses useth concerning the land of Canaan Deut. 11.12 The eyes of the Lord thy God are alwaies upon it from the beginning of the year even unto the end of the year So that when Iob wisheth that the Lord would not regard that day from above it is all one as if he had wished that God would not mind it nor yield it the least of those blessings which he affords to other daies Vers 5. Let darknesse and the shadow of death stain it c. That is a most extreme darknesse to wit first a darknesse like death that may be the very image and shadow of death or 2. a darknesse like that wherewith dead men are overwhelmed that lye buried in their graves or 3. a stifling killing darknesse such as where damps and thick vapours that are in deep pits that strike men suddenly dead or 4. a dismall horrible darknesse like enough to kill men with the very terrour of it for hereto hath that clause reference also in the end of the verse Let the blacknesse of the day terrifie it that is make it terrible to men All this may be comprehended under this phrase of the shadow of death and when Iob wished that such a darknesse might stain the day whereon he was born the ground of the expression is this that darknesse takes away the glory of a day and hides the beauty of all things whatsoever Vers 7. Lo let that night be solitary let no joyfull voice come therein That is whereas the night is usually the time of feasting dancing and all kind of jollity as at marriages and all other times of festivity and rejoycing whatsoever let it not be so on that unhappy night wherein I was conceived but quite contrary let it be solitary still and silent yea let the darknesse thereof be so terrible all the stars in heaven withdrawing their light that neither man nor beast may dare to stir or move either within dores or without Vers 8. Let them curse it that curse the day who are ready to raise up their mourning That is all that in the bitternesse of their sorrows are wont to curse the day as being weary both of life and light let them curse that night wherein I was conceived and boâ—n Some expositours understand this of fishermen and marriners and that because they read the last clause of this verse according to the translation which is set in the margin of our Bibles who are ready to raise up a Leviathan Such mens mouths are usually full of most fearfull execrations and curses and especially when they are imployed in taking whales that huge fish which is called a Leviathan chap. 41.1 And that because the fishing for the whale is a businesse of great charge and greater danger so that when they have seized upon one and are ready to raise him up if by any mishap they loose him again they are wont violently to break forth into all kind of fearfull imprecations against that unlucky and unfortunate day because great losses cause great passions specially in such ungodly wretches and therefore say they Iob here wisheth that these men might curse the night of his conception and to this we may adde too that some referre this to the cursing of those marriners who as they sail along lighting at unawares upon some place where they are ready to stirre or raise up a whale do thereupon seeing themselves in such imminent danger curse the day that they entred upon that voyage or that brought them within the reach of this sea-monster now ready to sink their vessell and drown them all Again others by Leviathan understand the Devil metaphorically so called to whom many authours in like manner apply that place Esa 27.1 In that day the Lord with his sore and great and strong sword shall punish Leviathan the piercing serpent even Leviathan that crooked serpent and so conceive these words to be meant of those furious men that in their passions are wont to wish the Devil might take either themselves or others that are the occasion of their misery Let them curse it that in the extremity of their impatience not only use to curse the day but also are ready ever and anon in their rage to raise up a Leviathan that is to call upon the Devil to take them But now if we read the words according as our Translatours have rendered it Let them curse it that curse the day who are ready to raise up their mourning There is another exposition may be given of these words which seems far more apt and easie to wit that whereas there were usually in those times certain persons both men and women that were hired to howle and lament at funeralls or any other times of great calamitie and dismall sorrow and that because they could doe it artificially they were trained up to it and had certain sad and dolefull ditties wherein they did in a solemn and passionate manner curse sometimes the day of those sad accidents sometimes those that were the occasion of it to which custome many places of Scripture clearly have reference as Amos 5.16 They shall call the husband-man to the mourning and such as are skilfull of lamentation to wailing And so again Ier. 9.17 2 Chron. 35.25 Mat. 9.23 Ezek. 30.2 Ioel 1.15 These now that were so ready and prepared at all times to raise up a mourning or to call their company together to mourn these I say Iob desires might be imployed to curse the night wherein he was conceived And happily some one ditty they might have fullest of bitter imprecations that was called a
therefore to all this Iob now tells him that he was so worn out with the miseries he had undergone that he could not hope in regard of any strength in him that his life should be prolonged for the recovering of such a happy condition This is the drift of these words what is my strength that I should hope and so likewise do many Expositours understand the next clause also what is mine end that I should prolong my life for they conceive that by his end here is meant the end of his misery that he could not see any likelyhood that his miseries should come to an end and so should therefore desire still to live or rather that it is meant of the end of his life that mans life being so fading and transitory and so soon at an end there was no reason why he should hope long to prolong his life especially lying under the pressure of such insupportable miseries and therefore had just cause rather to desire that he might be presently cut off But there is another Exposition of the last clause which others and that upon good grounds do most approove what is mine end that I should prolong my life as if he had said I know no such evil in coming to mine end that I should desire to prolong my life the misery of dying cannot be so great thar I should desire to avoid that to spin out my life in that grievous misery I now undergo since after death I am sure to be in a blessed condition let them therefore that have no hope in their death desire the prolonging of their life but as for me being assured what mine end will be I see not why I may not well desire death rather then life Vers 12. Is my strength the strength of stones or is my flesh of brasse To wit that I should hope to outwear these grievous miseries I lie under or for the present endure them without complaint as if I had no sence nor feeling of them No I am made of flesh and bones as well as others and therefore must needs feel what I endure nor can long endure what I feel Vers 13. Is not my help in me and is wisedome driven quite from me Either hereby is meant that Iob was not yet so void of wisedome and judgement but that he was able to discern between right and wrong and so accordingly to judge of their unjust dealing with him to help himself and maintain his cause against all their false accusations or else rather that he had in him that which would sustain and support him against all their harsh censures to wit his innocency and the testimony of a good conscience and that he did still continue in the fear of God which is the only true wisedome And indeed this exposition agrees well with that of the Apostle Gal. 6.4 But let every man proove his own work and then shall he have rejoycing in himself alone and not in another Vers 15. My brethren have dealt deceitfully as a brook and as the stream of brooks they passe away c. Iob here compares his friends to winter brooks that are full of water in the winter and are dryed up in the summer and the reason why he so compares them is more fully explained in the following verses to wit that as those brooks when the traveller passeth by them in the winter time having then no need of them overflow their banks and by reason of rain and snow are full of water and blackish by reason of the ice which may be meant of their being black by reason of the deepnesse of waters or of the colour of ice and so being frozen seem stable and like to continue but then in the warm summer they are suddenly dryed up and gone at first haply there are severall little drilling streams here and there passing through the sands which are therefore called vers 18. the paths of their way but at last even they also are dryed up and vanish to nothing and so when the troups of Tema and companies of Sheba that is those that travell through the countries of Tema and Sheba of Arabia the desert and happy where they went by troups because of the danger of robbers that had formerly taken notice of those brooks in winter time do afterwards in summer time come thither to seek for water to quench their thirst whereof they are exceeding desirous in those hot countries they find none and so are ashamed and confounded as men use to be that have long hoped certainly for any thing and then in time of need their expectation fails them so did his friends deceive him now for in the time of his prosperity when he had no need of their comfort they made a fair show of great friendship but now in his afflictions when he had need of their comfort they failed him quite Vers 19. The troups of Tema looked the companies of Sheba waited for them That is the inhabitants of Arabia the desert and Arabia the happy travelling either for merchandise or other occasions from those countries for the posterity of Tema the son of Ishmael Gen. 25.15 did inhabit Arabia the desert and the posterity of Sheba who was the grandchild of Abraham by Keturah Gen. 25.3 did inhabit the other Arabia Vers 21. For now ye are nothing ye see my casting down and are afraid That is ye yield me no comfort Iust such as those brooks before spoken of are in the summer to the thirsty travellers such are you to me for having made great show of love in the time of my prosperity when I had no need of you now in the day of my calamity when I stand in need of your friendship ye are nothing not one drop of comfort comes from you my affliction you see and are afraid that is you stand astonished not able to speak one word of comfort yea ye are ready to fly off from me as being afraid to be infected by me and are startled at me as a fearfull spectacle of Gods vengeance one upon whom the wrath of God is poured forth because of my sins Vers 22. Did I say bring unto me or give a reward for me of your substance The drift of Iob in these words might be either to clear himself from that charge of being so impatient merely for the losse of his estate because his not seeking to them to have his losses repaired did plainly discover that it was not that which did so exceedingly pinch him or else to aggravate their uncharitablenesse If he had desired of them a supply of his wants or help in his troubles it had been fit they should have done it and was it not hard then they should not afford him a mouth full of counsell or comfort or lastly to shew how causelessely they were so harsh to him Did I say bring unto me c. That is being deprived of my estate I sent not to you to relieve me or to give me any
so they conceive the sense of the words to be this that if he had called that is if he had prayed and made supplication to his judge for mercy as he had said before in the foregoing verse and God had answered him that is had consented to grant him his desire yet he would not believe that he had hearkened to his voice that is that he had done it in respect to him or his prayer for any worth in him or in any service that he could perform and that because his hand was now so heavy upon him And indeed either of these expositions do well agree with the scope of Iobs answer to Bildad Vers 17. For he breaketh me with a tempest and multiplyeth my wounds without cause As if he should have said they are not ordinary calamities that God hath laid upon me No he hath broken me in pieces as with a thunderbolt from heaven and multiplyeth my wounds still more and more and that without cause that is without any cause manifested or without any cause that I can discover not being conscious to my self of any so great wickednesse I have committed that should provoke him to lay so heavy a punishment upon me Vers 19. If I speak of strength loe he is strong c. That is how should I hope to contend with God either it must be by strength that I must defend my self against him or by pleading my cause in a way of justice and judgement Now alas if I speak of strength if I hope that way to contend with him behold he is strong that is absolutely infinitely strong so that there is none that can possibly stand before him and if I speak of judgement hoping by a way of legall proceedings to clear mine innocency who shall set me a time to plead that is where should I find a judge that having power over us both should appoint me a day wherein I should plead my cause and answer what the Lord could object against me Vers 20. If I justifie my self mine own mouth shall condemn me c. That is though I should be admitted to plead my cause against the Lord yet should I undertake to justifie my self mine own mouth would condemne me to wit either because the Lord by many severall particulars he might examine me upon and charge me with would easily so farre convince me that I should be forced with mine own mouth to condemn my self or else because not having any sufficient plea for the defence of my self mine own lips would discover the weaknesse of my cause I should be intangled in mine own words and even those things which I should speak for my self would be retorted upon me to proove me perverse or else lastly because this very affirming of my self to be righteous would be abundantly enough to condem me since first it is sinfull for man to boast of his own righteousnesse and secondly thereby I should lie against the truth and should discover most desperate boldnesse in contending against God yea I should charge God with falsehood and injustice who hath concluded all under sin and doth daily correct the most righteous for their transgressions all which agrees fully with that of St Iohn 1. Iohn 1.10 If we say that we have not sinned we make him a lyar and his word is not in us Vers 21. Though I were perfect yet would I not know my soul I would despise my life That is though I did verily perswade my self that I were perfectly righteous yet would I not belieue mine own heart herein nor regard mine own soul in this to stand upon mine innocency as knowing that there might be much amisse in me which I discerned not in my self but even for fear of tryall before the great God I should despise my life that is be glad I were dead yea in point of justification I would utterly disclaime and despise the righteousnesse of my life and conversation and would acknowledge my self an unprofitable servant Or else the meaning of these words may be given thus though upon pleading my cause God should find me and acknowledge me perfect yet I could take no joy in this nor durst exalt my self but should despise this righteousnesse of mine own life Vers 22. This is one thing therefore I said it he destroyeth the perfect and the wicked That is this one thing is sure and certain or this is the only one thing wherein we differ and whereto all that I have spoken tendeth for as for those many other things you have delivered concerning God therein we joyntly agree which being clear and evident therefore I said it I could not forbear plainly to averre it and do and shall still maintain it namely that God destroyeth the perfect no lesse then the wicked Hitherto Iob hath made good that he made no more question of the justice of Gods proceedings then his friends did but now he shows wherein the difference lay betwixt them to wit that whereas they maintained that it should alwaies be well with the righteous and ill with the wicked here in this world and that therefore either the righteous should ever live in prosperity or if the Lord did correct them for a while when they had gone astray yet upon their repentance he would soon show mercy and not suffer them to end their daies in such miseries and on the other side either he would suddenly destroy the wicked or if he suffered them to flourish for a time he would afterwards pour out his vengeance the more heavily upon them he for his part was farre otherwise perswaded namely that for these outward things Gods dealing was many times in every regard the same both toward the righteous and toward the wicked and that therefore there was no just cause at all why his friends should condemn him for an hypocrite and a wicked man because of the afflictions that God had laid upon him and thus he answers what Bildad had said chap. 8.20 Behold God will not cast away the perfect man neither will he help the evil doers Vers 23. If the scourge slay suddenly he will laugh at the tryall of the innocent As if he should have said when the Lord sends any sudden calamity that sweeps away both the wicked and the righteous the wicked by way of just vengeance the righteous to proove and try them there can be nothing said against the Lords proceeding herein he will laugh at the tryall of the innocent he will and may justly scorn the plea of any mans innocency though the uprightest man breathing and that because the most righteous have by their sins deserved worse then he laies upon them nor can alledge any just cause why they should be exempted from such calamities Vers 24. The earth is given into the hand of the wicked he covereth c. This text of Scripture is very difficult and accordingly it is diversly expounded some conceive that by the wicked here is meant the Devil and so conceive the
are like to be noysome and therefore we cast them away and tread them under foot and so when men formerly of great esteem come to sink in affliction those that are themselves in prosperity mind them no more then the snuff of a candle And thus Iob shews the reason why his friends did so despise him and regard his words so little it was because he was brought so low and they were at ease and felt not the least of that which he suffered But yet withall too there is in these words a transition to that which next follows to wit the disprooving of that which his friends had joyntly affirmed concerning the certain prosperity of the righteous and the misery of the wicked Zophar had told Iob that if he would repent and turn unto God his age should be clearer then the Sun at noon-day chap. 11.17 but Iob here tells him that so farre are the righteous from being alwaies in such a glorious condition that they are many times as a despised lamp c. Vers 6. The tabernacles of robbers prosper and they that provoke God are secure c. Having reprooved Zophar and the rest of his friends for scorning him as they had done and despising what he had spoken here he undertakes to disproove that which they had all so stiffly maintained to wit that the righteous do alwaies prosper for outward things and that the wicked are ever outwardly punished and particularly that wherewith Zophar had concluded his speech chap. 11.20 The eyes of the wicked shall fail and they shall not escape c. alledging that none have usually such abundance of all outward things as the worst of men that carry themselves most insolently both towards God and man and it is like that he instanceth the rather in the tabernacles of robbers as in relation to the Sabeans and Chaldeans that had robbed him of his cattle Vers 7. But ask now the beasts and they shall teach thee c. That which is most questionable in these words and that which follows in the two next verses is how they have dependance upon that which went before Some conceive that herein also Iob still proceeds to prove that God doth nor allwayes either blesse the righteous with outward blessings or else cut off and destroy the wiched and two wayes there are which Iob might intend whereby this might be learnt even from the unreasonable and senselesse creatures for 1. This may be clearly gathered from hence that even amongst beasts and foul and fishes none fare better then those that are most fierce and ravenous and live altogether by rapine and devouring those that are not so strong as themselves and on the other side none fare worse then those that are best and gentlest and least harmfull to others those that live upon prey will be fat and in good liking when others it may be are ready to famish for want of food and we see in daily experience that the pheasant and partridge the fowler looks after when the kite and vulture are never minded and thus it is too with beasts and fishes there are multitudes more killed daily of those that are gentle and harmlesse then of those that are most mischievous and feed altogether upon the bloud of others yea and amongst the plants of the earth we use to observe that ill weeds grow apace and poysonous plants do often flourish and spread faster then those that are most usefull and most acceptable amongst men Now since we may conclude with Iob that none can be ignorant but that these things are done thus by the speciall Providence of God vers 9. who knoweth not in all these that the hand of the Lord hath wrought this we may gather from thence that if God by his providence doth for the glory of his own Name order it thus amongst the other creatures why may he not also order it so amongst men they being also the work of his own hand and made for his glory as well as the rest And again 2. It may be gathered from hence that none have such plenty of the creatures beasts foul or fish none have so great a portion of the earth as the wicked usually have so that all the creatures do proclaim the certainty of this truth But then others again conceive that because Zophar had such high thoughts of that which he had spoken concerning the incomprehensible wisedome and power of God therefore Iob shews him that every ordinary man might learn as much as that concerning God though he had no other instructers then the dumb unreasonable and senselesse creatures Zophar had said to set forth the transcendent wisedome of God that it was as high as heaven and deeper then hell c. chap. 11.8 Iob here answers him that there was no need to climb up into heaven or to descend down into hell to find out this since we may learn it from every creature that we behold with our eyes by every beast bird fish or plant we may easily learn this that the God that made them must needs be a God of infinite and incomprehensible both wisedome and might Vers 11. Doth not the ear try words and the mouth tast his meat As if he should have said and so likewise doth the mind of man discern these spirituall truths concerning God which are taught by the Creatures that which the dumb creatures proclaim concerning the wisedome power and providence of God the reasonable soul of man may as plainly and easily discern as the ear discerns words or the mouth tasts meats These are not such hidden mysteries as you would pretend they may be easily discovered even by the outward senses Thus very many Expositours understand this clause and so take it as added by way of amplifying what is said in the foregoing verses concerning the clear discovery that is made of Gods incomprehensible wisedome and power in every one of the creatures But yet there is another exposition that is given of these words which is judged by many better then the former Doth not the ear try words and the mouth tast his meat that is as the mouth doth discern the tast of meats what is sweet and what is sowre what hath a pleasant what an unpleasant relish so is the ear to judge of words we hear spoken to wit whether they be true or false what is wisely and what is foolishly spoken And if we thus understand the words then the drift of Iob therein must be either to shew the reason why he did not immediately embrace all for truth which they had spoken which it seems they expected he should have done and therefore were offended that he did oppose them it was because his ears were given him to hear what was spoken that then he might judge of it even as his mouth was to judge of the tast of his meat or else to answer that which Bildad had said chap. 8.8 9. Enquire I pray thee of the former age and prepare
secret but God doth many times bring it to light and it may well be too which some conceive that this particular is added the rather to intimate that by such discovering of the hellish secrets of many men he maketh it evident that he doth not execute the judgements before mentioned merely to exercise a tyrannicall power over his creatures but that he hath just cause to doe as he doth though we know it not Vers 23. He increaseth the nations and destroyeth them he enlargeth the nations and streighteneth them again That is he mightily increaseth the number of a people and then destroyeth them and brings them to a handfull again and so likewise he many times enlargeth their territories dominion power and wealth and then bringeth them again into as great streights and as low a condition as ever before Vers 24. He taketh away the heart of the chief of the people of the earth c. By the chief of the people of the earth may be meant either the Princes and Rulers of each nation or those that are the chief and choicest amongst a people for wisedome and courage c. and it is said that God taketh away the heart of these men and causeth them to wander in a wildernesse c. because he many times deprives them of their wisedome and understanding brings them into unavoidable streights into a desperate lost condition so that they are as men in a wood or wildernesse not knowing which way to turn themselves yea as blind and drunken men that grope at noon-day as if it were night and thereupon enter upon waies which no wise man ever trod and take up resolutions and counsells that are most pernicious to themselves and others This I conceive is the true meaning of the words yet some understand it literally that God takes away all heart and courage from them and so causeth them to goe into desolate wildernesses to hide themselves CHAP. XIII Vers 1. LOe mine eye hath seen all this c. The drift of Iob in these two verses is the same as in that he had said before chap. 12.2 3. concerning which therefore see the Notes there to upbraid his friends for despising him out of a high conceit which they had of themselves by willing them to observe from what he had now spoken that he understood as much concerning the justice the wisedome the power and providence of God as they did Vers 3. Surely I would speak to the Almighty and I desire to reason with God Zophar had said chap. 11.5 O that God would speak and open his lips against thee and that as deriding Iobs former confidence in wishing he might plead his cause with God in reference hereto therefore Iob here professeth that he was still of the same mind Surely I would speak to the Almighty and I desire to reason with God as if he had said I could say much more to you but however confident you are that it would go ill with me if God should grant me my wish herein I still desire rather that I might plead my cause with the Almighty not as with an adversary but as before my judge not to accuse him for any thing he hath done to me which never came into my thoughts but to justifie my self against your false accusations and modestly to desire to be informed by him why his hand is so heavy upon me which as yet I professe I understand not You judging of me by what I suffer and misconstruing all that I speak do most unjustly condemne me for an hypocrite but now God is omniscient and knows the integrity of my heart and besides he is true and just and will therefore certainly bear witnesse to the truth and justifie his servant whom you condemne so that though I know God in his majesty must needs be terrible to his enemies yet trusting in mine integrity I should desire to plead my cause before him Vers 4. But ye are forgers of lies ye are all physicians of no value 1. Because they had affirmed that God never laid such sore afflictions upon any righteous man as he had done upon him and thence concluded that he was a wicked hypocrite but yet withall had very cunningly and artificially composed their speeches with many fair flourishes and plausible pretences that they spake what they spake merely out of zeal for Gods glory to defend his unquestionable justice and holinesse and out of a desire to win Iob to repent of his wickednesse and so to seek reconciliation with God thence is that expression But ye are forgers of lies much like that Psal 50.19 Thou givest thy mouth to evil and thy tongue frameth deceit and so also he retorts upon them that sin of lying wherewith they had unjustly before charged him chap. 11.3 and 2. Because misjudging of him and so not rightly applying the truth they had delivered under a pretence of comforting him they had added to his afflictions and done what in them lay to drive him to despair and all their exhortations that he should repent c. were to no purpose therefore he tearms them physicians of no value as being herein like to unskilfull physicians who not considering or not understanding the disease of their patients give them good medicines but altogether improper for such a disease and so do them more hurt then good The expression is to the same sense with that where he calls them miserable comforters chap. 16.2 Vers 5. O that you would altogether hold your peace and it should be your wisedome Zophar had protested that he could not hold his peace and suffer Iob to run on as he had done chap. 11.3 Should thy lies make men hold their peace c. and it seems in relation hereto Iob now tells him that considering how false and to no purpose that was that he had spoken as was implyed in the foregoing verse it would be a part of greater wisedome if both he and the rest of his friends would hold their peace and so hearken to what he should say to them and that had they continued silent as they were at first when for seven daies together they sat by him and spake not one word to him chap. 2.13 they had never discovered so much folly as now they had done which agrees fully with that of Solomon Prov. 17 28 Even a fool when he holds his peace is counted wise and he that shutteth his lips is esteemed a man of understanding Vers 7. Will you speak wickedly for God and talk deceitfully for him They speak wickedly for God that under a pretence of pleading for God do speak any thing that is evil or wicked or which if it be well examined doth indeed tend to the great dishonour of God and so also they talk deceitfully for him that maintain that which in their own consciences they know is not true and yet they cunningly set a fair glosse upon it and carry the matter with a great shew of zeal
body and his soul within him shall mourn that is it shall be disquieted and grieved because it is parted from the body it is say they such a poeticall expression as that afterward chap. 21.33 where it is said of man in the grave the clods of the valley shall be sweet unto him and 2. Some make the connexion thus that having said in the former verse that man after death knoweth nothing what is done in the world this that follows is added in this sense But his flesh upon him shall have pain and his soul within him shall mourn as if he should have said But yet whilst he lives he shall have pain and sorrow and therefore any man may judge whether it were not better for me to die then to live But now understand the foregoing words of man dying and then the dependance of this upon that is easie and clear There he had said that man dying minds not how it is or knows not how it shall be with his children whereto he adds now But his flesh upon him shall have pain and his soul within him shall mourn that is he shall be wholly taken up with the thoughts and sense of his own misery the pain and sorrow that lyes upon him CHAP. XV. Vers 1. THen answered Eliphaz c. The three friends of Iob having all objected what they could against Iob successively one after another and Iob having severally answered them all it came now to Eliphaz turn who began first to speak again to reply upon what Iob had answered Vers 2. Should a wise man utter vain knowledge and fill his belly with the East wind That is is it seemly for a man that pretends to such wisedome and knowledge as you do to talk so idly and foolishly so furiously and presumptuously and mischievously as you have done for he alludes to those words of Iob wherein he seemed to condemne them of folly at least to maintain that his knowledge was every way as much as theirs chap. 13.2 What ye know the same doe I know also I am not inferiour unto you and again vers 5. Oh that you would altogether hold your peace and it should be your wisedome He compares Iobs words to the wind to imply 1. That they had been vain and unprofitable and nothing to the purpose there was no substance and solidity in them but they were merely a blast of words which soon vanished and came to nothing and 2. That they had been turbulent violent and furious and uttered with a great deal of heat and choller and he mentions the East wind particularly rather then any other because that wind used to be in those countries most raging and tempestuous and withall because it was usually very hurtfull to their corn and fruit and other things as we use also to say that the wind in the East is neither good for man nor beast and so thereby Eliphaz might intend to imply also that his words had been mischievous and hurtfull both to others and to himself pernicious to others by way of ill example and hurtfull to himself in that they must needs blast all the hopes he might otherwise have had of Gods delivering him out of his miseries In Iobs first answer to Eliphaz he had taken exceptions against him for slighting what he had spoken as if there had been no weight of reason in any thing he had said and that in these tearms chap. 6.26 Doe ye imagine to reproove words and the speeches of one that is desperate which are as wind concerning which see the Note there Now as Bildad did immediately twit him with this retorting upon him that very expression chap. 8.2 How long shall the words of thy mouth be like a strong wind where also see the Note so likewise Eliphaz here remembring it seems those words of Iob when he came now to speak again upbraids him with the same words Should a wise man utter vain knowledge and fill his belly with the East wind as if he had said you were not pleased that I esteemed your words no better then wind but I pray what have your words ever since been better then so A wise man one would think should never utter such vain and unprofitable things as you have spoken and it is like he meant this of those passages in Iobs speech where he had complained of Gods dealing so hardly with him and where he had wished that God would hide him for a time in the grave chap. 14.14 and others of the like nature As for that expression of filling his belly with the East wind the meaning is either that he did feed and please himself with such windy frothy discourse or rather that he did first conceive such things in his mind and then afterward uttered them Vers 4. Yea thou castest off fear and restrainest prayer before God Some Expositours understand this thus that by many things that he had spoken he had in a manner laid a foundation of Atheisme that men should neither fear God nor call upon his name for if that were true which he had said chap. 9.22 that God destroyeth the perfect as well as the wicked and so chap. 12.6 that the tabernacles of robbers prosper and they that provoke God are secure c. who then would fear God or pray unto him yea and some adde that by his speaking so irreverently to God he had hereby given evil example unto others after the same manner to cast off the fear of God and in stead of praying to God to contend with him But I conceive the meaning to be plainly this that he chargeth Iob with casting off fear and restraining prayer before God because he had spoken to God in such a bold and presumptuous manner as if he had been speaking to one of his fellows and in stead or humbling himself before God and craving mercy and pardon he had stood upon tearms of justifying himself and had as it were challenged God that he might argue with him and plead his cause before him Vers 5. For thy mouth uttereth thine iniquity c. That is thy mouth discovers and blazons abroad that base wickednesse and iniquity that is in thine heart according to that of our Saviour Matth. 12.34 Out of the abundance of the heart the mouth speaketh And this is added as a proof of what he had said in the foregoing verse to wit that Iob had cast off the fear of God as is likewise that which follows and thou choosest the tongue of the crafty that is thou dost wittingly talk in a crafty manner and the craft Eliphaz intends is either that he did in an hypocriticall manner cunningly cover over the iniquity of his heart to wit by speaking at some times very modestly and humbly though at other times he was ready as it were to fly in Gods face as in those passages chap. 6.24 Teach me and I will hold my tongue and cause me to understand wherein I have erred and chap.
his wickednesse he had provoked God to such wrath and indignation against him as is noted before upon a like expression chap. 10.17 2. That for that phrase he useth of his leannesse rising up in him my leannesse rising up in me beareth witnesse either thereby is meant only that his leannesse was in him a witnesse against him according to a like expression Matth. 11.11 Among them that are born of women there hath not risen a greater then Iohn the Baptist for there hath not been a greater then Iohn the Baptist or else he doth allude to the rising up of witnesses when they addresse themselves in the place of judgement to give witnesse against a man or else he hath respect to the staring out of his bones in a ghastly manner because of his leannesse in regard whereof it might be the better said that his flesh consuming his leannesse did rise up in him and 3. It is said that his leannesse did bear witnesse to his face because there it was most apparent to the eyes of all men and did openly as it were bear witnesse against him Vers 9. He teareth me in his wrath who hateth me he gnasheth upon me with his teeth c. Most of our best Expositours hold that as in the former verses so here also Iob still speaks of God expressing his indignation against him and his severe dealing with him after the manner of men by these words of tearing him in his wrath and gnashing upon him with his teeth And if we so understand the words we must know that this language was the effect of that distraction that was upon his spirit by reason of the extremity of his sufferings it was the voice of his flesh not of Iob himself the voice of his sense not of his faith But because in the following verses it is clear that he speaks of men that hated him into whose hands God had delivered him that they might afflict him They have gaped upon me with their mouth c. God hath delivered me to the ungodly and turned me over into the hands of the wicked therefore it seems to me most probable which others hold that he speaks here of men that hating him did tear him in their wrath and gnash their teeth upon him and so we must also understand the last clause of this verse Mine enemy sharpeneth his eyes upon me that is mine enemies look grimly and fiercely upon me Because when men are inflamed their eyes will glitter and sparkle as it were and their looks upon him against whom they have conceived such indignation will be sharp and piercing like a new whetted sword they will look upon him as we use to say as if they would look through him thence is this expression Mine enemy sharpneth his eyes upon me Vers 10. They have gaped upon me with their mouth c. By this their gaping upon him may be meant either 1. Their violent endeavouring his utter ruine as if he had said they run upon me with open mouth as if they meant presently to destroy me and eat me up for so the same phrase is used Psal 22.13 They gaped upon me with their mouths as a ravening and a roaring lion or 2. Their outcries against him their clamorous contradictions and revilings and reproaches wherein with full mouth they fell upon him or 3. Their flouting and deriding him as Psal 35.21 Yea they opened their mouths wide against me and said Aha aha our eye hath seen it And indeed to the same purpose also are the following words they have smitten me upon the cheek reproachfully for it is not necessary that we should think because of these words that his enemies did indeed smite his aged pale and wrinckled face with their hands or fists in regard it is a proverbiall speech whereby any reproachfull or contemptuous usage is meant as we see Lam. 3.30 where these words He giveth his cheeks to him that smiteth him are explained more clearly in the following words he is filled full with reproach and 2 Cor. 11.20 where the Apostle would tell them that they could suffer their false teachers though they used them never so scornfully and disgracefully he expresseth it thus ye suffer it if a man smite you on the face And indeed to imply this is the word reproachfully here added they have smitten me on the cheek reproachfully the meaning is that they had done him all the shame they might and had used him with all the scorn and contempt that possibly they could Vers 11. God hath delivered me to the ungodly c. That is to the Sabeans and Chaldeans chap. 1. and others that since Gods hand was so heavy upon him had used him despitefully Vers 12. I was at ease but he hath broken me asunder This Iob adds because in this regard his condition was farre the sadder and the more to be pittied that having lived formerly in so great prosperity free from cares and griefs and fears unexpectedly on a sudden all was destroyed and brought to nothing Neither is there any contradiction betwixt this and that which he had said before chap. 3.26 I was not in safety neither had I rest neither was I quiet for there Iob speakes of the spirituall frame of his heart to wit that he was not secure though he was then free from trouble but here now he speaks of the temporall frame of his outward estate in which he had ease and was free from trouble no man molesting him He hath also taken me by my neck and shaken me to pieces c. As before so here also he useth the same expression which Eliphaz had used before in setting forth Gods dealing with wicked men chap. 15.26 He runneth on him even on his neck c. of which see the Note above vers 7. As for the next clause and set me up for his mark See also a former Note chap. 7.20 Vers 13. His archers compasse me round about c. The Archers he speaks of are either those men whom God had made use of for the afflicting of Iob and to imply how many they were and that every man almost friends and foes had a fling at him he saith they compassed him round about or else those diseases which God had laid upon him and then this compassing him round about implyes the variety of bodily infirmities wherewith God had smitten him and that round about him all his body over he was full of ulcers As for the following words He cleaveth my reines asunder and doth not spare he poureth out my gall upon the ground Some by the cleaving of his reines asunder understand that God had mortally wounded him and that his miseries were incurable others that his strength was quite wasted and consumed which lyeth chiefly in the reines and loines of a man and others that he was tortured with the stone in the kidneyes and so his paines were so extreme as if his very reines were cleaving asunder or at least that
looked more like an apparition then one that had a true body and should his friends see him they could not know him but would take him for the shadow of Iob rather then for Iob himself But now if you read this clause as it is in the margin of our Bibles and all my thoughts are as a shadow then the meaning is that his thoughts did suddenly vanish and passe away as a shadow and indeed men in great distresse are wont to be full of various distracting thoughts their minds running sometimes upon one thing sometime on another which may well be that which Iob here complains of to wit that there was no stability in his thoughts because of his miseries Vers 8. Vpright men shall be astonied at this c. Some Expositours make the sense of these words to be this that even upright men shall be astonied to see one whom they judged a holy and righteous man to be so severely punished and shall thereupon raise up themselves against him as against an hypocrite and accordingly also they expound the following verse The righteous also shall hold on his way and he that hath clean hands shall be stronger and stronger to wit that the righteous afflicted man though thus misjudged by his godly friends which is indeed the sorest of all tryalls shall for all this hold on his way and shall become more strict and more zealous in the wayes of godlinesse then he was before But the commoner and as I conceive the better Exposition is this Vpright men shall be astonied at this that is wise and godly men such Iobs friends were shall stand amazed at my strange sufferings and shall hereupon condemn and deride me in my miseries and that especially upon this ground that I should for all this persevere in my dependance upon God and maintain mine innocency and integrity against them and the innocent shall stirre up himself against the hypocrite that is men of a holy life and pure conscience shall hereupon rouse up themselves to wit either 1. To take his part and maintain his cause against those hypocrites that did so deride and falsely accuse him or 2. To oppose those base hypocrites that by his sufferings should take occasion to blaspheme God to harden themselves in their wickednesse and to make a mock of godlinesse or 3. To encourage themselves by this example not to faint in the like case if it should come to be their portion but stoutly to maintain their integrity against those that unjustly condemned them And so likewise they understand the following verse The righteous also shall hold on his way c. to wit that good and holy men will not be beaten off from the waies of righteousnesse by seeing them that walk in those waies so sorely afflicted despised and derided but will rather become the more zealous and gather the more strength hereby to comfort and encourage themselves against such temptations So that the drift of these words also was to shew that his grievous miseries was no proof that he was a wicked man and that God hath other holy ends for which he brings such sore calamities upon men besides the punishing of them for their sins Vers 10. But as for you all do you return and come now c. This may be either spoken by way of advice to his friends doe you return that is give over this erroneous conceit which you have hitherto maintained change your minds and come now that is close with me in that which I shall say or hearken to that which I shall now deliver or else as a challenge farther to argue out the businesse between them which seems the more probable because in that sense this very expression Return I pray you is used before chap. 6.29 of which see the Note there But as for you all do you return and come now that is come and let us again argue the cause between us were there never so many of you I challenge every one of you to prepare your selves and to alledge the utmost you can for the justifying of that you have undertaken to maintain for I cannot find one wise man among you that is in this particular you speak not wisely I shall easily make it appear that in this which you affirm that God would not afflict me thus were I not an hypocrite you erre grossely and speak as men that are altogether ignorant of the wayes of God And it may well be which some think that because Eliphaz had now returned as I may say to reply upon him and because he saw perhaps his other two friends eager to fall upon him the second time therefore it was that he now bids defiance to them all But as for you all doe you return and come now c. Vers 11. My daies are past my purposes are broken off even the thoughts of my heart As if he had said what do you tell me of comfortable daies though I have done what I could to comfort my self with hope and expectation of being freed from the miseries which for the present I suffered and with entertaining purposes of doing this or that when I came to be in a better condition as indeed men in misery are wont to catch at any thing that may give them any hope of being delivered out of their troubles yet I see all is in vain my life is in a manner at an end all the thoughts and purposes of my heart this way are broken off to wit either by death which will put an end to them all or else by divers other distracting thoughts which my pain and other miseries do continually suggest and which will not suffer my thoughts to be long stedfastly pitched upon any thing especially any thing that should comfort me Now though some conceive that this is rendred as a reason why they should hearken to him and be warned by him to wit because being a dying man he had not much more to say nor was well able to utter what he had purposed to speak his pain and misery interrupting him and the thoughts of his heart being through distemper full of distractions yet I rather think that the drift of these words is clearly to shew how vain a thing it would be for him a dying man to expect any such glorious condition here in this world as they had promised him if he would repent and turn again unto the Lord and that because this agrees fully with that which follows Vers 12. They change the night into day c. That is these distracting thoughts of which mention was made in the foregoing verse or my friends by causing such distraction in my thoughts make me passe the night without any rest as if it were the day the light is short because of darknesse that is the light of my joy is short because of the darknesse of my afflictions or rather the light is short because of darknesse that is when the day comes it seems presently to
he here gives an instance of the hurt that man by his wickednesse doth to others namely that tyrants do sorely oppresse those that are under their power and so withall he takes occasion to shew that however the oppressour be unjust yet God is just in suffering the oppressed thus to cry under the hand of the oppressours and not sending them help and that because though the oppressed howl and take on because of their pressures they cry out saith he by reason of the arm of the mighty yet they do not seek to God as they ought to doe as is expressed in the following verses And thus also there is an answer given to that which Job seemed often to complain of to wit that God regards not the cries of the oppressed as we see chap. 24.12 and in divers other places Vers 10. But none saith Where is God my maker that giveth songs in the night This is alledged as a reason why though men under oppression do cry out and take on grievously as was said in the foregoing verse yet God doth not regard it as Elihu saith afterward vers 12. to wit because for the most part they do not say Where is God my maker c. the meaning whereof is either that they are not thankfull to God for the mercies and comforts they enjoy yea even in the midst of their greatest afflictions or else that though they cry and howl because of their misery yet they do not pray to God for help for these words Where is God my maker seem rather an expression of prayer then of praise according to that of Elijah 2 Kings 2.14 where is the Lord God of Elijah at least they do not pray unto him in the right manner according to that expression Hos 7.14 they have not cryed unto me with their heart when they howled upon their beds they do not pray as those that seriously consider that God is their maker and therefore do believe that God will take care of them and are willing to submit themselves to his disposing and that God giveth songs in the night that is either first that he only can give joy even unto singing in the darkest night of tribulation stirring them up by his spirit to praise him when nothing is to be seen to quicken them in this service or secondly that in the night season he gives them occasions of rejoycing and praising God in that he gives them rest and watcheth over them for their safety when they are as dead men not minding God or thirdly that he comforteth and cheareth up their spirits even in the night when men are most exposed to dangers and sorrow is wont to lye heaviest upon the heart and so they take the opportunity of the night season when they are freest from worldly cares and imployments with hymns and Psalms to praise God whence is that of David Psal 119.62 At midnight I will rise to give thanks unto thee and Psal 42.8 the Lord will command his loving-kindnesse in the day time and in the night his song shall be with me I know some Expositours have other thoughts concerning this phrase of Gods giving songs in the night as that it is meant of Gods causing the cocks to crow and nightingales to sing in the night or of his placing the stars to shine in the night which in their kind do praise God or stirre up men to praise him or of Gods giving prophecies and revelations by night which used afterward to be expressed in songs But the former Expositions are farre the better Vers 11. Who teacheth us more then the beasts of the earth c. To wit in that he hath endued men with reasonable souls and accordingly makes known his will to them many severall waies Now this is mentioned as another argument whereby those that are under oppression should be stirred up to be thankfull to God or rather with faith to call upon God for help which if they did not doe it was no wonder though God did not help them and that not only because this is a singular blessing to man above all that God hath done for the other creatures but also because in this regard man is able to search into the cause of his sufferings and to use means to appease Gods anger and not only to doe what beasts may doe namely to cry out to no purpose in the sense of the miseries which they lye under Vers 12. There they cry but none giveth answer because of the pride of evil men That is Being crushed by the arm of their mighty oppressours as is said before vers 9. whereto this hath reference there or then they cry out because of the pride or insolency of wicked men that thus tyrannize over them but God regards not their cryes Vers 13. Surely God will not hear vanity c. That is God will not hear vain ungodly men men void of all true piety or God will not hear vain cries and complaints or the vain prayers of those that pray not in faith whose prayers are mere lip-labour and a mere mocking of God and therefore no way likely to prevail with God As for the next clause neither will the Almighty regard it we may referre it either to such cries and prayers that God will not mind such vanity or else to their sufferings which make them cry and pray that though they be in never so much misery he will not regard it Vers 14. Although thou sayest thou shalt not see him c. That is thou shalt not be suffered to appear before him to plead thy cause which may have respect to that which Job said chap. 23.8 9. or that thou shalt perish and shalt never see God come in graciously for thy preservation and indeed Job had often complained that God regarded him not as chap. 30.20 and in many other places yet judgement is before him that is God is exactly just assure thy self of that though we may not haply discern it in all he doth yet he doth nothing unjustly and therefore trust thou in him that is pray to him in a right manner and then wait upon him with assured expectation of a gracious answer Vers 15. But now because it is not so he hath visited in his anger yet he knoweth it not in great extremity That is Because Job prayeth not to God and trusteth not in God as he ought to doe therefore God hath afflicted him in great anger and yet Iob though he be in so great extremity understands not Gods meaning herein Vers 16. Therefore doth Iob open his mouth in vain he multiplyeth words without knowledge That is whilst he prayes not but only complains of his miseries and all the while justifieth himself all this is spoken ignorantly and to no purpose CHAP. XXXVI Vers 1. ELihu also proceeded See the Note chap. 34.1 Vers 2. Suffer me a little c. Hereby he intimates that he would be brief in what he had farther to say for the
instruct me or else as in reference to his own words chap. 13.22 wherein he had challenged God as it were that God should answer what he could object for now as recanting that he professeth that when at any time he should desire to speak to God it should not be by way of contending with God but only by way of desiring instruction from God I will demand of thee and declare thou unto me Vers 5. I have heard of thee by the hearing of the ear but now mine eye seeth thee The knowledge he had now gotten of the power and sovereignty of God he preferres before that he had before which he had gotten by the instruction of his forefathers and teachers and that as the words seem to imply upon these grounds either first because now he had been taught immediately by God even as if God had presented himself before him to be seen by him or secondly because he had now with his eyes seen the signs of Gods presence or thirdly because the enlightening of his knowledge by Gods immediate speaking to him was as far beyond that he had before as the seeing of a thing with the eye is beyond the hearing of it with the ear it was more clear and certain and convincing or fourthly because now he had been humbled by Gods afflicting hand which had opened his eyes and made him see that of God which he saw not before All these may be comprehended in this expression but now mine eye seeth thee though I conceive it is primarily meant of his beholding the visible signs of Gods presence and the effectuall working thereof upon him Vers 6. Wherefore I abhorre my self and repent in dust and ashes Either this last clause hath reference to his present sitting in the ashes of which mention was made chap. 2.8 and thereof see the Note there as if he had said Sitting here in dust and ashes I do humbly repent of all I have spoken so foolishly or it may imply a promise that he would repent in dust and ashes according to the custome of those times or else it may be meant of the low dejection of his spirit to wit that he did repent with as much self-confusion and sense of his own vilenesse as if he were covered over with dust and ashes From ch 3.3 to the end of this verse all hath been expressed in meeter in the originall the rest is again in prose Vers 7. After the Lord had spoken these words unto Iob the Lord said to Eliphaz c. Having brought Job to humble himself and to repent and beg mercy for his offence the Lord addresseth himself next to give sentence out of the whirlwind against his three friends who haply began to be exalted in their spirits as apprehending by the Lords checking Job for his folly that he took their part against him and directing his speech to Eliphaz by name as being haply the ancientest and most honourable of the three but especially because he brake out first against Job and had handled him most bitterly My wrath saith he is kindled against thee and against thy two friends for ye have not spoken of me the thing that is right as my servant Iob hath Wherein is observable first That though Job had spoken much amisse as is before noted yet he is said here to have spoken right to wit comparatively he had spoken far more rightly then his friends had done and that because they had condemned Job for a wicked man and an hypocrite merely because of his heavy afflictions and though they spake the truth concerning Gods punishing wicked men and blessing the righteous yet it was out of an opinion that God did constantly deal thus with the wicked and righteous here in this world which was a grosse errour and Job on the other side had rightly maintained his own innocency against them and that God did usually both prosper the wicked and afflict the righteous and had striven against his impatience though he were sometimes overborn by the bitternesse of his sufferings and the violence of Satans temptations secondly That God vouchsafed not to talk long with these men as he had with Job but to shew his anger takes them up very short and so fends them away and thirdly That he never mentions Job without an expression of his favour to him to shew what a high esteem he had of the man whom they despised for four severall times he calls him his servant Iob. As for Elihu because he had not so condemned Job but only reproved him for his rash impatient expressions therefore God reproved not him at all Vers 8. Therefore take unto you now seven bullocks and seven rams c. That is each of you seven bullocks and seven rams and so many and that of the greatest sort of sacrifices were required whereas by Moses Law there was but one bullock appointed for the sin-offering of a Priest to make them know thereby how great their sin was and how highly God was offended with them For though it is probable that they aimed sincerely at Gods glory in all their pleadings with Job yet God would have them see how much he detested all such rash judging of godly men and there being so many prudent and pious men that offend herein he would have this left as a memoriall to testify how much he mislikes this in any men whatsoever As for the following words and go to my servant Iob and offer up for your selves a burnt-offering the meaning thereof is this that when they had gone and provided these cattel here injoyned them they should then goe and carry them to Iob that so he might offer them as sacrifices to God on their behalf Whether Iob were a Priest as Melchisedech was or only the first-born and chief of his family who in those times were wont as Priests to offer sacrifices or whether God did now only in an extraordinary way appoint him to doe this service we cannot certainly conclude but however herein was Iob a type of Christ our Mediatour and hereby God notably doth both honour Iob and try the faith obedience humility and sincerity of his three friends in making them imploy Iob as Gods speciall favourite to offer up their sacrifices to pray for them and so to make reconciliation between God and them whom they had condemned as a wicked hypocrite hated of God and therefore so severely punished So that to this and that which God here added my servant Iob shall pray for you for him will 〈◊〉 accept that place seems to have reference Ezek. 14.14 Though these three men 〈◊〉 Daniel and Iob were in it they should deliver but their own souls Vers 10. And the Lord tuâ—ned the captivity of Iob when he prayed for his friends c. By this the Lord turned the captivity of Iob is meant either as some say that God â—â—stored to him all that had been taken from him as when men carried away into captivity are brought
and indeed however the kingdome was given to Christ as he was man yet as he was the only-begotten son of God it was his by right of inheritance and therefore Christ is called the heir of all things Heb. 1.2 or thirdly to imply the priesthood of Christ to wit that upon his mediation merits and intercession wherein may be included that prayer of his for his elect people Joh. 17.5 c. all nations should be put in subjection under him And indeed Christs kingdome is ascribed to his mediation Phil. 2.8 9. He humbled himself and became obedient unto death wherefore God also hath highly exalted him c. Yea and whereas Christ alledgeth this place to prove that he did not take upon him the priestly office of himself Heb. 5.5 Christ glorified not himself to be made an high priest but he that said unto him Thou art my son this day have I begotten thee it may seem that it is alledged in reference to these following words Ask of me and I shall give thee c. for there is nothing else in the place that hath any relation to the priesthood of Christ Vers 9. Thou shalt break them with a rod of iron c. That is if they will not obey thee but shall bandy together against thee thou shalt not only break all their plots and combinations but shalt also easily and irrecoverably destroy them for ever by thine almighty eternall and unresistable power even as when men dash in pieces a potters vessel The like expression is frequently used in other places to signify the irrecoverable destruction of a people as Jer 19.11 I will break this people and this city as one breaketh a potters vessel that cannot be made whole again and so also Isa 30.14 Some conceive that by the rod of iron here mentioned is meant the word of Christ which is the sceptre of his kingdome according to those expressions elsewhere He shall smite the earth with the rod of his mouth and with the breath of his lips shall he slay the wicked Esa 11.4 and Rev. 19.15 Out of his mouth goeth a sharp sword that with it he should smite the nations and he shall rule them with a rod of iron And indeed the wicked may well be said to be destroyed by the word of God because the destruction that falls upon them is the sure effect of those threatnings wherein this destruction was denounced against them But yet here I conceive it is meant of the unresistable power of Christ namely that Christ shall destroy his obstinate enemies not only at the day of judgement but also often here in this world a notable instance whereof we have in the Jews who are so dashed in pieces that they are scattered abroad all the world over Yet some shadow there was also of this in the great victories of David over the nations that rose up against him 2 Sam. 8. and 1 Chron. 18 and 19. Vers 10. Be wise now therefore O ye kings c. He expresly addresseth his speech to kings and judges because first Gods advancing them was an engagement to them above others to serve the Lord secondly such have usually great power to draw men in to Christ or to keep men off from submitting to him thirdly one end why God hath given them their authority is that they may improve it for the drawing in of men unto Christ and fourthly being puft up with their greatnesse and the high conceit they have of their own wisedome and being withall still jealous that their subjects by embracing the Gospel will prove seditious they above others are hardliest wone to stoop to the government of Christ Yet withall under these the people also are comprehended as appears by that generall clause vers 12. Blessed are all they that put their trust in him if kings be bound to submit much more those of inferiour rank As for the expressions here used Be wise and be instructed they imply that however they might count the Gospel foolishnesse and pride themselves in their wisedome yet it would be their wisedome to embrace and believe the instruction of the Gospel and most grosse folly it would be to oppose the Lords anointed And then this word now is added Be wise now therefore O ye kings as in reference to the word then vers 5. Then shall he speak to them in his wrath c. as if he should have said Now submit whilst you may be accepted before that time comes when he will surely destroy all that have opposed him How both this and that which followeth may in some sense be applyed to David we may easily conceive Vers 11. Serve the Lord with fear and rejoyce with trembling Rejoycing and trembling are here joyned together as are fear and joy Matth. 28.8 And they departed quickly from the sepulcher with fear and great joy and it may be meant either of their carnall rejoycing in their greatnesse and prosperity as if he had said Whilst you rejoyce in your eminency above others forget not to fear and tremble before the Lord your God or else rather of their spirituall rejoycing in Christ and the wonderfull grace of God tender'd to them in him namely that they should take heed that they did not turn the grace of God into wantonnesse or Christian joy into carnall licentiousnesse but that their joy should be still temper'd with a holy fear of doing any thing that should provoke the Lord to displeasure against them Vers 12. Kisse the Son c. To wit both by way of acknowledgement of his sovereignty if you referre it to David and by way of submission to his regall power and likewise also by way of divine adoration if we understand it of Christ the only-begotten Son of God coequall with the father For that kissing signified both these we may see in the Notes upon 1 Sam. 10.1 1 Kings 19.18 and Job 31.27 As for the following words lest he be angry and ye perish from the way c. they must be referred to the Lord mentioned in the foregoing verse if ye understand the former words of David but those being understood of Christ these may farre more probably be referred to him Kisse the Son lest he that is the Son be angry c. and by perishing from the way is meant either their being cut off by the judgements of God here in this world suddenly and unexpectedly whilst they promised themselves nothing but safety or their being cut off whilst they were pursuing their projects and disabled from bringing them to effect Blessed are all they that put their trust in him That is in the Lord Jehovah or rather in his Son Christ And this clause is added both to set forth the grievousnesse of the miseries that would befall them against whom his wrath should break forth by affirming how happy they were that by trusting in Christ were secured from that danger and also to imply that though there was nothing spoken yet but of Christs
the Lord would preserve him from sinning as he had desired him to doe in the foregoing words keep back thy servant also from presumptuous sins Vers 14. Let the words of my mouth and the meditation of my heart be acceptable in thy sight c. Some understand this of his prayers as if he had said Let my requests which after due meditation in my heart I pour forth in my prayers find gracious acceptance with thee But rather David proceeds still to desire that God would preserve him from sin namely that God would not suffer his words or thoughts and consequently his deeds also to be any other then such as might please him To which purpose also it is that he gives the Lord in the close of his request those titles O Lord my strength and my Redeemer that is the God by whom I hope to be strengthened against my corruptions and to be rescued from the power of my spirituall enemies Yet in these words my Redeemer he might also have respect to Gods redemption of his people by Christ PSALM XX. Vers 1. THe Lord hear thee in the day of trouble c. That is thee O king whom vers 6. he tearms the Lords Anointed It seems therefore that this Psalm was composed by David as a Prophet for the use of Gods people as a prayer for their king when he was to make war especially when he was to goe out in battel against his enemies in his own person and that because at those times immediately before their going forth they used to offer up prayers and sacrifices to God by way of seeking his assistance as is evident by that of Saul 1 Sam. 13.12 The Philistines will come down upon me and I have not made supplication to the Lord I forced my self therefore and offered a burnt-offering and therefore it is that the people are taught here to pray for the acceptance of their kings prayers as also his sacrifices vers 3. Yea some conceive that the particular occasion upon which this prayer was first composed for the peoples use was the war which David made against the Ammonites and Syrians and that because they had such a multitude of horsemen and chariots as we may see 2 Sam. 10.18 whereto David seems to allude vers 7. Some trust in chariots and some in horses c. But however clear it is that they are taught to pray both for the successe of his enterprize and the safety of his person The Lord hear thee in the day of trouble the name of the God of Iacob defend thee which is all one as if he had said the God of Jacob defend thee or the majesty and power of God defend thee see the Note Psal 5.11 Or else by the name of God may be meant the invocation of God as if he had said May the calling upon the name of God be thy defence or else the interest which he had in God or the cause of God as if it had been expressed thus Mayest thou be defended because the name of God is called upon thee as being the Lords servant yea the Lords anointed or because thou maintainest Gods cause and fightest his battels As for his tearming God in expressing this the God of Iacob either it is meant personally of Jacob the Patriarch and then the reasons why he gives God this title in this place may be either because God had more expresly revealed himself to Jacob concerning the kingdome of the tribe of Judah or because Jacob being a man of great troubles had yet by prayer obtained deliverance from God as it is now desired that David might doe and almost with the same words that Jacob used Gen. 35.3 I will make there an altar unto the Lord who answered me in the day of my distresse Or else by Iacob may be meant the people of Israel the seed of Jacob as in Isa 44.1 Hear O Iacob my servant and Israel whom I have chosen and so in many other places and then this title the God of Iacob may be here given him either by way of distinguishing him from the false Gods of the heathens and so intimating the ground of their hope in that they trusted in the true God or by way of pleading the covenant which he had made with Jacob and his seed for ever Many Expositours do also understand this whole Psalm as a prophesy of Christ And indeed because God had promised by the kingdome of David and his seed to save his people and so Davids kingdome was a type of Christs I see not but the whole Psalm may in a spirituall sense be applyed to Christ as this The Lord hear thee c. to the Lords hearing him and supporting him in his passion Vers 2. Send thee help from the sanctuary c. That is from heaven according to that which followeth vers 6. the Lord saveth his anointed he will hear him from his holy heaven for which see the Note 2 Sam. 22.7 or from the tent or tabernacle where the Ark was placed by David in Sion so that it is all one in effect as if he had said The true God the God of Israel hear thee for the Sanctuary was a sign that God owned them for his people and would hear their prayers see Psalm 3.4 Vers 3. Remember all thy offerings This expression seems to allude to the law that appointed part of the offering to be burnt as a memoriall Levit. 2.2 It may also be understood of the sacrifice of Christs death see the Note also vers 1. Vers 4. Grant thee according to thine own heart c. To wit all thou desirest now in the cause in hand yet with reference to their assurance that holy David would ask nothing but according to Gods will this might be thus expressed It may also be understood of Christs prayers on earth and his Intercession in heaven Vers 5. We will rejoyce in thy salvation c. That is in thy preservation O king who art the breath of our nostrils and in the victory which God hath given thee or in the saving of the people by thy means under God and the great deliverance which by thy victory thou hast effected for the people for whom thou didst fight and in the name of our God we will set up our banners to wit in a way of triumph as tokens of victory and to the honour of God Yet some understand this of their going forth in the confidence of Gods help with their banners displayed against their enemies Vers 6. Now know I that the Lord saveth his anointed c. That is Even now before-hand through faith or now upon these our prayers we know that God saveth his own anointed king for it is the people speak here as one man unanimously agreeing in that which is said Or these words may be added as the words wherewith they should triumph as if it had been said And then shall every one say Now know I that the Lord saveth his
performing all thy promises to them that so I may quietly rest upon thee and may not through impatience or desire of revenge doe any thing to displease thee And indeed if we understand these words in the first sense of Gods teaching him to walk in the waies of his commandments it is probable that in desiring that he had respect chiefly to the distresse he was in that he might not thereby be drawn to doe any thing that was evil as men in adversity are prone to doe Vers 5. Lead me in thy truth and teach me c. Many severall Expositions are given of these words as Lead me in thy truth c. that is carry me with constant assurance and trust to rest on thy promises thy truth and faithfulnesse or Cause me to be true and faithfull as thou art c. But I conceive this is the same in effect with that Psal 5.8 Lead me O Lord in thy righteousnesse concerning which see the Note there Vers 6. Remember O Lord thy tender mercies and thy loving kindnesses for they have been ever of old To wit to me even from my first conception and towards all thine from the beginning of the world yea from all eternity in that God set his love upon his 2 Tim. 1.9 before the world began And thus doth David secretly comfort himself by pressing this as knowing that the Lord was unchangeable even the same still that he had ever been Vers 7. Remember not the sins of my youth nor my transgressions c. To wit such as I have run into in my riper years For by mentioning the sins of his youth in the first branch David intended not to imply that he had not sinned since that time or that he had no cause to be troubled for any sins but those of his youth but rather hereby he sought to humble himself before God that from his youth he had provoked God many wayes and that if he should deal with him according to the rigour of his justice he might charge upon him not only the sins he had more lately committed but all his evil deeds even from his youth unto that time and therefore he adds according to thy mercy remember thou me for thy goodnesse sake O Lord that is moved thereto by thine own goodnesse or to declare and make known thy goodnesse Vers 8. Good and upright is the Lord c. That is gracious and faithfull really intending and faithfully performing whatever he hath promised therefore will he teach sinners in the way for which see the Note before vers 4. Vers 9. The meek will he guide in judgement Who are meant by the meek see in the Note Psal 22.26 And for that which is said that God will guide them in judgement the meaning may be either that God will so direct them that they shall walk judiciously or in a right manner ordering all their affairs with wisedome and mature judgement or that God in judgement that is in great wisedome and provident care will guide them having in all things a fatherly respect to their weaknesse and profit Vers 10. All the paths of the Lord are mercy and truth to them that keep his covenant and his Testimonies That is his Commandments see the Note Exod. 25.16 which by Covenant the people of God are bound evangelically to keep Now to such it is said that all the paths of the Lord are mercy and truth that is all that God doth to them is done in mercy and faithfulnesse yea such see and acknowledge that there is mercy and truth in all the dispensations of Gods providence towards them Yet some here also by the paths of the Lord understand those that he hath appointed us to walk in and so make the meaning to be that all that God hath appointed his people to doe is for their good and out of mercy and faithfulnesse to them it is injoyned them Vers 11. For thy names sake O Lord pardon mine iniquity for it is great This last clause for it is great is not added as a reason to move God to pardon his iniquity for properly and in it self the greatnesse of sin is an argument why God should punish rather then why God should pardon but rather it is added as a reason why he did so earnestly beg pardon of God namely because his iniquity was great and therefore was the liker to endanger him and lay the more heavy upon his conscience as if a sick man should say to his Physician Help me I beseech you for I am very sick or as a reason why he pleaded that God would pardon him for his names sake that is of his own goodnesse and for his own glory see the Note 1 Sam. 12.12 namely because his sin was so great that nothing but Gods free grace and infinite mercy could give him hope of pardon Yet withall it is true that where the party begging pardon doth truly repent and believe even the alledging of the greatnesse of a mans sin may have some force of an argument to move God to pardon because the glory of Gods mercy and grace is hereby the more magnified according to that of the Apostle Rom. 5.20 where sin abounded grace did much more abound However by the iniquity which he saith was great may be meant some particular greater sin which lay sore upon his conscience or his sins in generall collectively considered Vers 12. What man is he that feareth the Lord c. This question may imply the paucity of those that truly fear God and withall their wonderfull happinesse What man is he that feareth the Lord as if he had said There are not many such but oh great is the happinesse of that man that doth thus fear God! At least this question implyes how universally true that which he saith is concerning those that fear the Lord What man is he that feareth the Lord as if he should say Whoever he be that doth this him shall he teach in the way that he shall chuse that is he shall be taught of God in the way that God himself doth prescribe or approve or rather God shall direct him what way to chuse in all his businesses and streights whatsoever he shall not be left to his own choice but God shall direct him what way to chuse Vers 13. His soul shall dwell at ease The man that lives in a prosperous condition is said to live at ease see the Note Job 12.5 and accordingly the meaning of these words is that he that feareth the Lord shall long enjoy plenty of all blessings temporall and spirituall even to the full content and ease of his mind and after that eternal rest and joy in heaven And indeed though the righteous be often much afflicted which their not fearing God as they ought to doe may bring upon them and have not all things as they would themselves yet in regard of the inward sweet content of their minds they may be well said to dwell at ease
grounds that what he doth is not evil or that however no evil shall befall him thereby he shall scape well enough or by applauding himself for doing those things wherein he pleaseth himself though he doth displease God out of a brutish stupidity and contempt of God untill his iniquity be found to be hatefull to wit by the wrath of God that it brings upon him or the meaning of this clause may be that by his so flattering himself he is found to be hatefull either because this applauding of themselves in their wickednesse is to all men that are not desperately Atheisticall a most hatefull thing or because by thus emboldening themselves they proceed to such degrees of wickednesse that at length they become detestable both to God and man Vers 3. The words of his mouth are iniquity and deceit c. That is they tend to iniquity and deceit he hath left off to be wise and to doe good that is he refuseth all instruction and suppresseth the very light of nature in him whereby men are enabled to know what is good and what is evil and so never minds the doing of that which is good but rather gives over the doing of that good which at first he did though with a false and unsound heart Yet some understand this still of the words whereby the wicked man flattereth and deceiveth himself in his evil waies whereby he comes at last to be given over to a reprobate sense so that he makes no difference between good and evil Vers 4. He deviseth mischief upon his bed c. Which implyes both that he is violently bent upon evil in that he will break himself of his rest that he may contrive mischief and that his own wicked heart is the chief cause of it in that of his own accord he meditates evil when he hath no outward enticement or evil example to draw him thereto he setteth himself in a way that is not good he is resolved to runne on in his unwarrantable wayes he abhorreth not evil to wit no evil whatsoever though he may not be guilty of every sin yet he doth not avoid it because he abhorres it Vers 5. Thy mercy O Lord is in the heavens and thy faithfulnesse reacheth unto the clouds It is said Psal 57.10 thy mercy is great unto the heavens and Psal 108.4 above the heavens but the meaning of all these expressions is the same namely that the mercy and faithfulnesse of God in making good what he hath spoken are infinite and above our reach and understanding and all the creatures in heaven and earth do declare the same Some conceive that this is inserted here as by way of admiring that God should bear with and doe good to such Atheisticall wretches as these he had now spoken of But rather the drift of these words is to declare Davids assurance that notwithstanding all this horrid impiety of so many desperate wretches yet he knew well that God was in the midst of all these confusions infinitely good and mercifull and just as is farther expressed in the following verse Vers 6. Thy righteousnesse is like the great mountains c. That is it is firm and unmoveable or rather agreeably to those expressions in the former verse it is infinitely high and great above our reach or eminently conspicuous that all men may see it thy judgements are a great deep that is thy just and righteous dealings in the government of the world are incomprehensible and past finding out or they are very great as the ocean being manifest above and beneath yea in every place which way soever we cast our eyes Vers 7. How excellent is thy loving kindnesse O God! c. Some understand this likewise and that which followeth in the two next verses of the kindnesse which God sheweth to all the creatures But rather from the kindnesse of God to all the creatures he inferres here that his loving kindnesse to his children must needs be far more excellent Therefore the children of men put their trust under the shadow of thy wings therefore thy people poor sinfull frail creatures however they see the wicked triumph do securely cast themselves upon thy fatherly providence see the Note Psal 17.8 Vers 8. They shall be abundantly satisfied with the fatnesse of thy house c. That is with abundance of the choicest blessings both temporall spirituall and eternall which thou hast stored up for them that are of thy houshold family Thus I conceive these words may be generally taken only then we must remember that earthly blessings can only be said to satisfy Gods servants in that they enjoy them as pledges of Gods fatherly love to them and providence over them Yet I conceive it is chiefly meant of spirituall and heavenly blessings as 1. that they shall be refreshed and comforted even to the full satisfaction of their souls and to the rendring of them contented with their condition in other regards whatever it be with the graces and comforts wrought in them by the word and spirit of God and especially the clear manifestation of his love and favour to them thereby and so this may be tearmed the fatnesse of Gods house in relation to the Tabernacle or in relation to heaven because the righteous in these joyes of Gods spirit have as it were a tast of the joyes of heaven before-hand and 2. that they shall be abundantly satisfied with that fulnesse of joy and glory they shall have in heaven Gods dwelling-place so that they shall not hunger nor thirst any more nor desire any thing but what they there enjoy And thou shalt make them drink of the river of thy pleasures that is thou shalt yield them a constant never-failing supply of those pleasures which thou only canst give or which from thee shall successively flow in unto their souls And this also must be understood as the former clause of all the comforts which God affords his people both in this life and that which is to come but especially of those which they enjoy by the light of Gods countenance which as by these expressions David would imply are as meat and drink unto the faithfull Vers 9. For with thee is the fountain of life c. This seems to be added in reference to the foregoing words and thou shalt make them drink of the river of thy pleasures for to make good this David affirms here that God is the fountain of life both because he hath life in and of himself and because all the life that is in the creature both temporall spirituall and eternall flows from him as rivers from their fountains and so shall for ever he being an ever-springing fountain of living waters that can never be drawn dry And because God by his spirit doth work that life of faith and grace which is the spirituall life of his people in relation thereto David might say with thee is the fountain of life However the following clause must accordingly be
for them do find acceptance with thee And now referring this to Christ the acceptable time mentioned may be that when he had fully accomplished the work of mans redemption according to that clause of our Saviours prayer Joh. 17.1 Father the hour is come glorify thy son see also Heb. 5.7 O God in the multitude of thy mercy hear me in the truth of thy salvation that is with that salvation which in all faithfulnesse and truth thou hast promised thy servants Vers 18. Deliver me because of mine enemies That is because their rage and violence is so great against me even seeking my life or because though I be not worthy of deliverance yet they in regard of their wickednesse and unjust persecuting of me are certainly worthy to be destroyed or that they may not triumph over me and be hardened in their sins and in their persecuting of the righteous and innocent but that rather I may triumph over them Vers 20. Reproach hath broken mine heart c. This may be meant of the reproaches wherewith they reproached both God and himself As for those words which are added and I looked for some to take pitty but there was none c. how they were accomplished in Christ when all his acquaintance stood afar off from him Luk. 23.49 see the Note before vers 8. Yet they may also imply that Christ had not the least assistance from man in the work of our redemption Vers 21. They gave me also gall for my meat and in my thirst they gave me vinegar to drink That is In stead of comforting me by their scoffing and opprobrious speeches they added to my affliction as if they should have given me gall and vinegar in my hunger and thirst The last clause concerning their giving him vinegar to drink was doubtlesse literally accomplished in Christ when they gave him vinegar upon the Crosse Matth. 27.48 and therefore it is said Joh. 19.28 I conceive in reference to this place that when Christ said I thirst which was the occasion of their giving him vinegar to drink he spake this purposely that the Scripture might be fulfilled As for the first clause they gave me also gall for my meat divers learned men think that was also literally accomplished in Christ when coming to Golgotha Matt. 26.34 they gave him vinegar to drink mingled with gall But because this was only mingled with the drink and cannot therefore so properly be said to be given him for meat therefore this may seem more questionable though I see not why the words should be restrained to so strict a sense Vers 22. Let their table become a snare before them c. There is in these words an allusion to birds who going to feed on the meat that is laid as a bait for them are often catched in a trap or snare and the imprecation herein expressed seems also to have reference to the complaint in the foregoing verse as if he had said As they have given me gall for meat and vinegar for drink so let their plenty and dainties prove no better in the conclusion then gall and vinegar to them whence it may be that the Apostle Rom. 11.9 citing this place but not tying himself to the very words but only to the sense adds these words and a recompence Let their table be made a snare and a recommence unto them But however by their table here is meant first their outward bodily food and so the curse is that their plenty on their table and consequently whatever might be to them a support of life and a means to refresh them might prove an occasion of insnaring them in sin and of bringing mischief and destruction upon them as is evident by those more generall words that follow and that which should have been for their welfare let it become a trap and 2. of the word of God the food of their souls and so the curse is that by perverting the Scripture and by their not believing the word of the Gospel they should be the more hardened and so this their spirituall food should prove the savour of death unto death unto them which may well be acknowledged to be intended here because the Apostle Rom. 11.9 c. applies this with the following verses to the blindnesse of the Jews I know that some hold that this Let their table become a snare was accomplished in the Jews when being assembled to eat the Passeover at Jerusalem they were there besieged taken and destroyed by the Romans And how we ought to judge of such imprecations as these see in the Note Psal 28.4 Vers 23. Let their eyes be darkened that they see not c. According to that which is threatned Deut. 28.28 concerning which see the Note there and make their loyns continually to shake to wit through fear or weaknesse or the pressure of intolerable burdens Vers 24. Pour out thine indignation upon them and let thy wrathfull anger take hold on them This implyes many and grievous judgements such as they should no way be able to escape and should be of long continuance and besides inflicted in a away of wrath and this some do particularly restrain as they do also the following verse to the finall destruction of Jerusalem and the wrath that did thenceforth seize upon the Jews see 1 Thess 2.16 Vers 25. Let their habitation be desolate and let none dwell in their tents To wit by destroying their land towns and cities together with the Temple or by destroying them and their posterity in a great measure and causing the rest to be carried away as captives into strange countries which agrees with that our Saviour did also threaten the Jews with Matth. 23.38 Behold your house is left unto you desolate Vers 26. For they persecute him whom thou hast smitten c. That is They insult over and with all despight and cruelty seek utterly to ruine me and others whom thou as a father hast corrected and it may also be peculiarly applyed to Christ who was Isa 53.4 5 smitten of God and afflicted wounded for our transgressions and bruised for our iniquities and to the same purpose is the following clause and they talk to the grief of those whom thou hast wounded to wit by scoffing at them and by upbraiding them with their sufferings Vers 27. Adde iniquity to their iniquity c. It may be read as in the margin it is Adde punishment of iniquity to their punishment that is Let them be punished with one plague upon another or Let them be punished eternally where there shall be a supply of never-ceasing wrath But reading it as it is in our Text the meaning must needs be as if he had said As they have added affliction to my affliction so let them be delivered up to a reprobate sense that they may adde sin to sin till they have filled up the measure of their iniquity As for the following clause and let them not come into thy righteousnesse either the desire
eyes to be seen but now others say that fatnesse doth often cause the eyes of men to swell and stare out of their heads However many learned men take it to be only a figurative expression of the swelling of their minds manifested in their outward habit and gesture as if he had said Their minds swell out with their prosperous estate as mens eyes stand out with extreme fatnesse of body and see also the Note Job 15.27 They have more then heart could wish that is more wealth But yet it may be understood more generally to wit that all things prosper with them even in a manner above what themselves or any other man could have expected or desired Vers 8. They are corrupt c. That is stark rotten and naught or dissolute and licentious letting the reins loose to all manner of wickednesse and speak wickedly concerning oppression where that word wickedly is added either 1. only because oppression is a great wickednesse or 2. to imply that herein lay their great wickednesse that they were so farre from hiding their oppression that they were not ashamed openly to boast of it and glory in it or 3. because their speech herein was so exceedingly presumptuous and bold as if they were above all order and law and might doe with any man what they pleased themselves they speak loftily to wit as looking down with contempt upon others Vers 9. They set their mouth against the heavens c. To wit in that they blaspheme God and his Saints or in that they speak proudly contemptuously and wickedly of all divine things and their tongue walketh through the earth that is they speak evil of all men as any occasion is given not sparing any and in doing this their tongues scarce ever lye still But the sense of the whole verse may be this that they talk and bragge as if neither God nor man could hinder them in any thing they have a mind to doe Vers 10. Therefore his people return hither c. That is The people of God who is implyed in the foregoing verse in those words They set their mouth against the heavens as if he had said Because the wicked do thus prosper therefore the godly themselves Gods own dear people do often fall into these thoughts and temptations wherewith I was assaulted and are wel-nigh overcome by them ready to fall from their stedfastnesse and to betake themselves to tread in the steps of such wicked men or they do often fall into these thoughts expressed in the following verse How doth God know c. And waters of a full cup are wrung out to them that is God doth wring out to them a cup full of the waters of affliction or sorrow or tears according to that Psal 80.5 Thou feedest them with the bread of tears and givest them tears to drink in great measure and these are said to be wrung out by allusion to the custome of wringing or squeezing the druggs which make a potion bitter or distastfull that it may thereby be made the more exceeding bitter So that this clause is here added either to shew the effect of these thoughts and temptations returning again and again upon them namely that their souls are thereby even overwhelmed and filled with bitter sorrows or else to shew the time when the godly are assaulted with this temptation namely when themselves were made to drink deep of the cup of affliction or which is much the same to shew the cause why they stumble so at the prosperous estate of wicked men namely because they themselves are in the mean time in a most afflicted sad condition but see the Note Psal 11.6 I know that some Expositours do understand this not of the godly but of carnall men amongst Gods people Therefore his people return hither that is multitudes even of those that professe themselves the people of God do turn to these men that thus prosper in the world and side with them and applaud them and doe as they doe and then the meaning of the second clause and waters of a full cup are wrung out to them they will have to be that hereupon they have their share in the plenty of these wicked great ones But the first exposition is far the best Vers 11. And they say c. Some conceive that here the Psalmist returns to set forth the impious language of those profane wretches of whom he had spoken before vers 9. But rather they are the words of the people of God whereinto they were ready to break forth when they stumbled at the prosperity of this ungodly crue as is expressed in the foregoing Note And they say How doth God know and is there knowledge in the most High see the Notes also Job 22.12 13 14. Vers 12. Behold these are the ungodly who prosper in the world c. This may be also taken as a continuance of the foregoing speech of Gods people stumbling at the prosperity of the wicked and the like may be said of the two following verses But rather it is the Psalmist that doth here again set forth how himself was assaulted with this temptation and then doth afterwards shew in the remainder of the Psalm how he got the mastery of it Vers 13. Verily I have cleansed my heart in vain c. That is I have in vain laboured through thine assistance to cleanse it for otherwise who can say I have made my heart clean Prov. 20.9 see 1 Joh. 3.3 and 5.18 and washed my hands in innocency see the Note Psal 26.6 Vers 14. For all the day long have I been plagued c. That is continually and chastened every morning that is without delay or day after day as sure as the morning riseth every day some distresse or other is sure to befall me But see the Note Job 7.18 Vers 15. If I say I will speak thus behold I should offend against the generation of thy children Having said vers 12. Behold these are the ungodly who prosper in the world c. here he inserts another behold as in opposition to that Nay saith he If I say I will speak thus behold I should offend against the generation of thy children to wit either because they have alwaies acknowledged this truth that God doth often prosper the wicked and sorely afflict his own dear children or because seeing it hath alwaies been the portion of Gods children to be often in an afflicted condition if I should say that they only are happy that are in a prosperous condition for outward things I should deny them in effect to have been thy children and should charge them with folly in flattering themselves with vain hopes of thy love and favour and in binding themselves to such strict rules of righteousnesse when it was not like to be any advantage to them Vers 16. When I thought to know this c. That is when I purposed and endeavoured to search it out by mine own reason how it could stand with
any that having no interest in what he hath do only surprize them by fraud or violence or else spoilers of some forreign nation who when they come to pillage men are wont to make clean work and to shew no pity Vers 14. Let the iniquity of his father be remembred with the Lord c. That is Let him be punished not only for his own sins but also for the sins of his progenitours Vers 15. Let them be before the Lord continually c. That is Let their sins never be forgiven or Let the Lord be continually punishing the sins of his parents in him and his posterity till they be no more remembred amongst men Vers 16. Because that he remembred not to shew mercy but persecuted the poor and needy man c. That is me and others that are distressed and afflicted see the Notes Psal 40.17 and 69.29 that he might even slay the broken in heart that is the man that was sorely afflicted in spirit because of his distresses and indeed of Christ it is noted that he was a man of sorrows and acquainted with grief Isa 53.3 and that he was broken in heart for our sins My soul saith he is exceeding sorrowfull even unto death As for that expression Because that he remembred not to shew mercy it implyes either 1. that the kindnesse that his enemy had formerly received from him might have put him in mind to have shewed mercy to him or 2. that the extremity of misery he was in might have stirred up in his enemy thoughts of pity towards him as naturally men are wont to take compassion of those that are in a very sad condition and that because he did not this therefore it was just that God should not shew the least mercy to him or his And how truly this might be said concerning the mercilesse dealing both of Judas and the Jews with Christ we may easily conceive Vers 17. As he loved cursing c. To wit say some Expositours 1. in that he delighted to denounce curses and imprecations against men or 2. in that he did wittingly and wilfully runne on in those waies of wickednesse which must needs bring Gods curse upon him which was as if he had desired Gods curse and would not walk in those waies wherein he might have been certainly blessed as it was with Judas that for a little mony betrayed his Saviour and with the Jews in generall that despised and crucifyed him in whom all the nations of the earth were to be blessed crying out His bloud be upon us and upon our children or 3. which I like the best in that he delighted to doe all the mischief he could to the godly and took no delight at all in doing them good so let it come to him that is let that be done to him which he hath done to others Vers 18. As he clothed himself with cursing like as with his garment c. To wit in that he practised it as constantly as men wear their garments or in that he loved it and delighted gloried in it as some men do in their costly apparel see the Note Psal 73.6 so let it come into his bowels like water that is as water doth when a man drinks or when a man is sunk under water then it runs into his body and like oyl into his bones that is as oyl which is of that efficacy that it will pierce to the very bones and marrow And the meaning of this is that he desires either that the curse of God might fall upon him in great measure as men pour down water when they are thirsty or as men when they have aches in their bones or upon other occasions use much ointments or that it might seize upon him not only outwardly in outward calamities but also inwardly in his soul his mind conscience as by continued horrid terrours and by being delivered up to a reprobate sense c. Vers 19. Let it be unto him as the garment which covereth him c. See the Note Job 8.22 and for a girdle wherewith he is girded continually that is let the curse of God lye close upon him and cleave fast unto him Vers 20. Let this be the reward of mine adversaries from the Lord and of them that speak evil against my soul That is against me or rather that by their slanders seek to take away my life Vers 21. But doe thou for me O God the Lord for thy names sake c. See the Notes 1 Sam. 12.22 and Psal 25.11 because thy mercy is good see the Note Psal 69.16 Vers 22. For I am poor and needy c. See the Notes Psal 40.17 and Psal 69.29 and my heart is wounded within me that is I am in a manner a dead man or rather my heart is broken with sorrow which how it was verified in Christ we see Matth. 26.38 and Luk. 22.44 Vers 23. I am gone like the shadow when it declineth c. That is swiftly suddenly for no sooner is the sun covered with a cloud but presently the shadow is gone but see the Note also Psal 102.11 I am tossed up and down as the locust to wit because as locusts are continually leaping up and down yea and are often carried away by the winds Exod. 10.19 and driven away by men as being mischievous hurtfull creatures so was David persecuted from one place to another and so was Christ hurried up and down from one tribunal to another both being looked upon as mischievous persons not to be endured in the places where they lived Yet because locusts have dry and thin bodies some think that in this comparison the Psalmist doth also allude to that leannesse of body whereof he speaks in the next verse Vers 24. My knees are weak through fasting c. To wit for want of mâ—at or through grief and anguish of mind which makes men oftentimes even to loath their food Psal 102.4 Vers 27. That they may know c. Having in the foregoing verse prayed for deliverance Help me O Lord my God c. he adds That they may know that this is thy hand as if he had said Let my deliverance be such that mine enemies themselves may see that there is a divine hand in it or By my deliverance let mine enemies come to know that this which I now suffer is of thee by thine appointment and by thy disposing providence and that thou didst but make use of them as thine instruments for my correction which fully agrees with that which is said of Christ Isa 53.10 It pleased the Lord to bruise him he hath put him to grief Vers 31. For he shall stand at the right hand of the poor c. To wit even then when he may seem to have cast him off which David speaks with reference to himself but see also the Note Psal 16.8 to save him from those that condemn his soul that is that unjustly censure and slander him or that seek to take
c. It is in the Original Let my prayer be directed before thee as incense which is all one as if he had said By the assistance of thy spirit let me be so directed in praying to thee that my prayer may ascend up to heaven as incense find as much acceptance with thee as that legal service which thou hast appointed to be given thee in the Sanctuary the lifting up of my hands as the evening sacrifice that is as the daily sacrifice that was offered every morning evening for under one of these both are implyed though inded some think that the evening sacrifice is only here mentioned either because therewith still the worship of every day was finished or because haply he did at first offer up this prayer or composed this Psalm to be used by him in the evening However doubtlesse the rather did David desire that this prayer might be accepted of God as incense and as the daily sacrifice because he knew that one main end of those ceremoniall services was to signify how acceptable through Christ the prayers of the Saints were unto God see the Notes Exod. 29.38 and 30.1 whence it was also that about that time which was the ninth hour of the day about three a clock in the afternoon the godly used to pray as it is noted of Daniel Dan. 9.21 that he was praying about the time of the evening oblation and Act. 3.1 that Peter and Iohn went up together into the temple at the hour of prayer being the ninth hour Yea and very probable it may seem which some say that because David in his banishment could not come at the tabernacle therefore he desires that yet his prayers might be in stead of incense and of the evening sacrifice and as acceptable to God Vers 3. Set a watch O Lord before my mouth and keep the door of my lips Because the lips are as a two-leaved door before the mouth of a man through which when they are opened our words do issue forth hence is this expression And this now is that request which in the two foregoing verses he had desired might find acceptance with God Either because living in Sauls Court amongst a crew of ungodly wretches he feared he might be so far infected with their society as to learn of them to talk profanely at least might speak amisse to gratify them or rather because in the time of Sauls persecuting him his temptations were so many and great by reason of his unjust sufferings that he judged it impossible for him of himself to bridle his tongue at least he feared lest through impatience or incogitancy he might speak something whereby he might dishonour God or grieve the godly or wound his own conscience therefore he desires that the Lord would keep him from offending herein Indeed he elsewhere tels us that for for this he had resolved very carefully to watch over himself and yet within a while he forgat himself see the Note Psal 39.1 and therefore now he commits himself to Gods keeping Vers 4. Encline not mine heart c. Because it is not enough to watch the mouth except the heart be also kept in awe therefore is this next clause added Encline not mine heart to any evil thing that is suffer it not to be enclined to practise wicked works with men that work iniquity that is to joyn with them in their wicked practices or to live wickedly as they doe let me not eat of their dainties that is say some let not me delight in those things wherein they delight or let not me feast with them lest I be corrupted by their society or let not me feed on that which is gotten by rapine oppression as their dainties are or let not me live in such prosperity and plenty as they doe lest thereby I be puffed up in wickednesse as they are let not the pleasant lives which they live in all prosperity plenty and pleasure whilst God lets them alone as if they should never be called to an account tempt me to walk in their wicked waies or let not their flatteries courtesies insnare me Vers 5. Let the righteous smite me c. That is reprove me according to that Prov. 23.35 They have stricken me and I was not sick and 27.6 Faithfull are the wounds that is the reproofs of a friend This place may be read as it is in the margin of our Bibles Let the righteous smite me kindly and reprove me let not their precious oyl break my head then the meaning is clearly this Let the righteous reprove me though it be never so sharply so it be done sincerely out of kindnesse and love but let not the flatteries feastings of wicked men mischief me or destroy me But indeed if we read the words as they are in our Translation Let the righteous smite me it shall be a kindnesse and let him reprove me it shall be excellent oyl which shall not break my head the sense is much the same for so this may be added as in reference to the last clause of the foregoing verse and let me not eat of their dainties as if he had said Let me be rather smitten by the righteous then insnared with the flattering dainties of the wicked such reproofs I shall take kindly for I know they will not hurt me but rather do me good as refreshing healing oyls are wont to doe whereas the flatteries of the wicked would destroy me Yet some do otherwise conceive of the manner how these words are here brought in upon that which went before as 1. that having prayed vers 4. that God would not suffer his heart to be enclined to any evil thing c. to shew how sincerely he desired this he professeth here that to prevent that he was most ready to accept of the reproofs of any good man whatsoever or 2. that having prayed vers 3 4. that he might not by the wicked practises of his enemies against him be provoked to speak or doe any thing that was evil here he professeth that if there were any good men that joyned themselves with his malicious persecutours being merely mis-led by the false reports that were spread abroad of him let such come to him and reprove him he should take it as a kindnesse not doubting but he should satisfy them For yet my prayer shall be in their calamities which may be understood either 1. of his wicked adversaries thus for yet that is yet a little while or yet notwithstanding their rage I shall pray for them when they are in misery as if he should have said And hereby the righteous that joyn with them may see that mine enemies do persecute me without a cause or of those good men that being deceived by his enemies did in the simplicity of their hearts aid them as if he had said I pity them for their unhappy engagement in so bad a cause and am so far from wishing them any hurt that
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
be so far moved with his words as to vouchsafe him an answer or at least to answer him so unseasonably it would be to no more purpose to instruct admonish or reprove such a one then it would be to hold a candle to a blind man to talk to a deaf man or to instruct a bruit beast yea besides by undertaking to answer such an one a man may be drawn to break forth into many words wherein there is usually some folly or vanity Eccles 5.7 or into passion anger it may be to blows so be as culpable in point of folly as the other was whom he undertook to answer But then on the other side if a man perceives that by his silence the glory of God may be obscured or some scandall offence may be given or that the fool be like to conclude from hence that he is in the right so to become thereby the more insolent to doe the more mischief then it is fit he should reprove the fool make him know his absurdities folly that he may not grow wise in his own conceit Or 3. that a man must not answer a fool according to his folly that is he must not answer a fool foolishly to wit neither by conforming himself to his vain jangling weak manner of reasoning nor by speaking rashly furiously as he did nor by returning scoffes for scoffes reviling for reviling because hereby the answerer will shew himself to be as very a fool as the other and yet that a man must likewise answer a fool according to his folly namely by confuting his errors reproving his misdemeanours with all wisdome gravity that he may see his folly lest otherwise he continue in his ignorance folly be withall wise in his own conceit And indeed this last Exposition I like the best But withall I may adde that some make the sense of both verses to be this that a fool ought not to be answered with words but with a rod correction Vers 6. He that sendeth a message by the hand of a fool cutteth off the feet c. That is he is as one that cutteth off his own feet to wit either 1. because he carrieth himself as if he had no feet since no man that were able to go himself would not rather endure the pains of that journey then commit a business of moment weight to the trust of a fool or 2. because by the folly of his messenger he hath brought his affairs into such a desperate lost condition that he can no more hope by going afterward himself to bring his businesse into a better estate then he could hope to go when he had already cut off his feet or 3. because he doth thereby greatly hurt himself or bring great vexations upon himself yea it may be looseth his very life or rather he is as one that should cut off a mans feet and then send him on a message it being as impossible that a fool should well manage any message committed to him as that a man should goe without feet As for the following clause and drinketh damage or violence the meaning of that must needs be either 1. that he must be content to swallow down all the damage that shall befall him in his estate his good name or any other way by his messengers folly in the ill-ordering of his businesse or 2. that he must needs be filled with sorrow and discontent for the damage that redounds to him by entrusting such an one with such weighty affairs the miscarriage thereof being as grievous to him as if he had drunk something that agreeth not with his stomack or 3. that he usually undergoeth trouble thereby in that through the folly of his messenger they to whom he was sent being highly enraged do often fall upon him some way or other with a great deal of violence Vers 7. The legs of the lame are not equall c. And consequently by reason of his halting caused thereby and the writhing of his body now one way and then another his going is very uncomely so is a parable in the mouth of fools that is it no way becomes them see the Note chap. 17.7 and that especially because the wise and holy sentences and Scripture-expressions which such men will often have in their mouths do not suit well neither 1. with the wickedness of their hearts nor 2. with their uneven walking in their lives conversation nor 3. with their other speeches as when they curse and swear lie nor 4. with those things to which they do usually apply them that because a fool knoweth not how to frame a comparison or similitude but if he undertaketh to doe it as we use to say it halts most grossely and when he would make use of any wise sentence he doth it for the most part lamely So that in a word as sitting is most comely for a lame man so is silence most comely for a fool Vers 8. As he that bindeth a stone in a sling so is he that giveth honour to a fool This may be understood severall waies as 1. that as it is a foolish thing and mere lost labour to bind or fast to tie up a stone in a sling because when a man comes to whirle the sling the stone so fastened in it will not be thrown out so it is to no purpose mere lost labour to give honour to a fool because he will never be able to make any good use of it or 2. that honour by way of praise or preferment given to a fool is as a stone put into a sling that is presently cast out and lost that because a fool will soon by his folly forfeit his preferment and wipe off his praises shew that they no way belonged to him But now this Proverb may be read as it is in the margin of our Bibles As he that putteth a precious stone in a heap of stones so is he that giveth honour to a fool and then the meaning must needs be that as it is an act of great folly to put a precious stone or jewell into an heap of ordinary stones that 's no place for it there will no notice be taken of it there but it is like to be trampled under feet and lost so it is an absurd and foolish thing to bestow honour upon a fool and that because honour so disposed no man will esteem neither is honour there in its proper place it is as if a man should hang a smoky kitchin with curious tapestry hangings or set a chamber-pot upon the cupbords head amongst the plate See the Note above vers 1. Vers 9. As a thorn goeth up into the hand of a drunkard so is a parable in the mouth of fools If by the going up of a thorn into the drunkards hand be meant the running of it into the flesh of his hand then the meaning of this proverb
him And this is the first of those two things mentioned in the foregoing verse which he had desired of the Lord which is concerning the immediate good of his soul And then the second followeth in the next words which is concerning his outward estate yet with reference to his spiritual welfare Give me neither poverty nor riches c. And therefore this must be supposed to be desired only conditionally so far as might stand with Gods good will pleasure might prevent his sinning against God I know some Expositors hold that the two things which Agur desired of God are both comprehended in that first clause Remove far from me vanity and lies that the following words are but added by way of amplifying his requests herein But the former Exposition of the words is far the clearer Vers 9. Lest I be full c. That is say some Expositours Lest being rich I gluttonously fill my self for this indeed is usually the cause of mens running out into many enormities or rather Lest I come to live in great abundance of all things and deny thee to wit either 1. by trusting in my wealth rather then in thy protection which would be a manifest deniall of thee and making my riches my God or 2. by refusing to obey thee and say Who is the Lord that is and so carry my self as if I owned no God at whose command I was bound to withstand mine own carnall desires This first part of the verse may be read Lest I be full and belye thee c. that is Lest being full I live so wickedly that thereby implicitly I call false aspersions upon thee as if my plenty came not from thee as if I were not bound to serve thee and that there were no comfort in thy work or waies c. Or lest I be poor and steal and take the name of my God in vain that is lest by my poverty I be tempted to steal and by perjury or any other way of wickednesse to seek to help my self or lest I steal and then forswear my self to conceal my theft or lest by the every or any other loosenesse of life I should cause the name of my God that is called upon by me to be blasphemed Vers 10. Accuse not a servant unto his master c. To wit wrongfully out of hatred or any other evill intention rashly out of a tatling humour or for every light fault triviall occasion thereby incensing his master to deal roughly with him whereas he ought rather to be pittied for the misery of his servile condition Because it cannot be judged evill to make known to masters the offences of their servants when they are very great when it is done with a good intention both to the master servant therefore this precept must be understood with these limitations Lest he curse thee that is say some Expositors lest he by way of revenge recrimination speak some evill of thee or discover some secret offence of thine thou be found guilty that is so thou art thought to be guilty yea it may be mayest be found to be guilty of the evill he layeth to thy charge so art accordingly punished for it Or rather thus Lest he curse thee that is wish any evill to thee or pray to God to poure out some curse upon thee and thou be found guilty that is and so God judging thee culpable for this thine accusing of a poor servant doe accordingly inflict some judgement upon thee it may be the very curse which such a servant hath wished might fall upon thee Now this may be applyed to all other inferiors and the drift of it may be to teach us that we should be very tender of adding to the misery of them that are in an afflicted condition that we should not encourage our selves to wrong the poorest but should endeavour to live peaceably with all and to maintain peace amongst all so farre as we are able Vers 11. There is a generation that curseth their father c. That is There is a company of wicked wretches a brood as it were or race of them proceeding from one age to another see the Note Psal 24.6 that stick not to curse their own parents see the Note Lev. 20.9 In the sequele of this chapter the wise man gives us together with other sentences intermixed six Quaternaries as I may call them wherein the better to help the memory the more to affect the minâ—s of those that read them he joynes and compares together some four things that are in some common respect very notable And so here in the first place he reckons up four sorts of notorious wicked people implying as I conceive the same that Solomon doth elsewhere expresse chap. 6.16 namely that they are above other sinners most abominable to God mischievous in the world Vers 14. There is a generation whose teeth are as swords c. This is meant of those that devoure destroy the poor by their false slanders or any other way of cruell oppression see the Notes chap. 12.18 Psal 57.4 And these are mentioned in the last place as the worst of those four sorts of notorious wicked wretches that are here compared together Vers 15. The horseleach hath two daughters crying Give give c. That is she hath two forkes in her tongue wherewith she first pricks the flesh either in men or beasts and then sucketh the blood and is indeed never satisfied Some understand this mystically as that by the horseleach is meant the devil or naturall concupiscence and so like wise they interpret in a spirituall sense all that followeth in this and the next verse wherein they take liberty to themselves severally as in such Expositions all men may doe according to their severall fancies But I conceive the drift of Agur in these words is only this Having spoken in the foregoing verse of a generation of men that were insatiable devourers of the poor in this the following verse he mentions severall things in nature to which for their infatiable greedinesse they may be justly compared as first the horse-leach with her two daughters and afterwards to four other things mentioned in the following verse to which he makes way in the last words of this verse There are three things that are never satisfied yea four things say not It is enough Vers 19. The grave c. See the Note chap. 1.12 and the barren womb which is reckoned amongst those things that are never satisfied either because barren women are so exceedingly desirous of children that nothing else can quiet their desires as we see in that of Rachel Gen. 30.1 Give me children or else I dye or because such are usually most violet unsatisfiable in their lust as we see in common strumpets that are for the most part barren the earth that is not filled with water that is that drinketh in all that falls upon it is never so
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
divine providence as appears more clearly in the following verse Vers 17. I said in mine heart God shall judge the righteous and the wicked c. This is the censure which Solomon passeth on that vanity of oppression that is amongst those that are in place of power mentioned in the foregoing verse to wit that God will one day judge both good and bad the oppressor and the oppressed most righteously and that therefore the righteous should not be discouraged but patiently wait upon Gods providence nor should wicked men embolden themselves in their tyranny and oppression but think before-hand of the judgement that will be hereafter for there is a time there that is with God in the judgement to come or before Gods judgement seat for every purpose and for every work that is for every thing men have done or have designed or intended to do every thing shall then and there be discovered and judged and receive its due recompence It is as if he had said As there is a time here when men doe what they list themselves so there will be a time hereafter when God will judge men for all they have done Or Though here Magistrates neglect to doe justice yet there every good and evill action of men shall by the Lord be justly judged But though this be meant chiefely of the day of the generall Judgement as indeed the confusion of things here a cleare proofe that there will be a day of Judgement hereafter yet I conceive even Gods cutting wicked men off here is also included to wit that God hath appointed a time when such men having filled up the measure of their wickednesse shall receive their just reward from God Vers 18. I said in mine heart concerning the estate of the sonnes of men c. That is Concerning the order of men the distinction of the several ranks and degrees of superiors and inferiors or Concerning the condition and manner of men that God might manifest them and that they might see that they themselves are beasts As if he had said I concluded with my selfe that God suffers that oppression in seats of Justice mentioned before ver 16. that hereby it might evidently appeare that men in their natural condition are no better then beasts namely in that they tear and devoure one another and never mind any future estate Or rather thus I thought with my selfe that however men in power doe not and indeed cannot seriously consider the frailty of their condition but are as Gods in their own eyes and do cause men to humble themselves before them as if they were more then men yet God can by his word or judgements make it manifest to them that they are as to their outward estate no better then beasts Or God will certainly judge them as is said in the foregoing verse to the end he might make it manifest and cause them to see that they are but beasts as in regard of their bruitish and beastly lives and their sensual minding of earthly things so also in regard of their mortality But now some read this last clause thus That they might cleare God and see that they themselves are beasts and then the meaning must be that when God judgeth wicked men they might by the light of nature see that in regard of the bruitishnesse of their lives they are no better then beasts and so might justifie God in his proceedings against them Vers 19. For that which befalleth the sonnes of men befalleth beasts even one thing befalleth them c. To wit hunger thirst cold diseases the same outward casualties and at last death As the one dieth so dieth the other that is they are both sure to dye and in outward regards after the same manner death is terrible and painfull to both neither of them know the houre of death nor what will be outwardly after death Yea they have all one breath to wit in that they breath the same ayre which is drawne in and breathed out by the same vital organs the breath both of man and beast is in their nostrils so that a man hath no preeminence above a beast to wit in outward respects men are taken away from all that is in the world even the greatest of men as well as beasts so that in regard of their outward estate they have no preeminence yea in many outward things there are some beasts excell men as in the quicknesse of their senses their strength and agility c. for all is vanity that is fading â—nd nothing even man as well as beasts and therefore there is no happinesse to be found here below Vers 21. Who knoweth the spirit of a man that gâ—eth upward c. To wit to God above to be judged by him Chap. 12.7 or that abideth after death and is immortal and capable of being taken up to live for ever with God in heaven and the spirit of the beast that goeth downward to the earth that is that falleth and dyeth and perisheth with the body It is as if he had said It will be objected and it is indeed true that whereas the soule of the beast perisheth the soules of men are immortal and may come to enjoy eternal happinesse in heaven which the soule of the beast is no way capable of But who knoweth this that is How few are there that doe seriously consider or acknowledge this Men seek to maintaine this life and follow their sensual appetites as the beast doth but their precious soules they generally neglect Or rather No man can know this by any natural inquisition or by arguing from the outward events that befall men and beasts Or No man can know it by any sensual experimental knowledge whoever saw the ascent of the one or the descent of the other Vers 22. Therefore I perceive that there is nothing better then that a man should rejoyce in his own works c. That is in those things which a man hath gotten by his labour He concludes againe as he had done before that since for outward things there was so little difference betwixt the condition of a man and a beast therefore the best way was for a man to rejoyce in his own works See the Notes above ver 12 13. Chap. 2.24 For that is his portion See the Note Chap. 2.10 For who shall bring him to see what shall be after him That is who can make him to understand what shall be done here in this world when he is dead If a man hoard up what he hath it will be for others he shall have no benefit by it neither can he know who shall have it or what use shall be made of it CHAP. IV. Vers 1. SO I returned and considered all the oppressions that are done under the Sunne c. Some conceive that by these words I returned and considered Solomon intended to shew that withdrawing his mind from all other things he set himselfe seriously to consider of those things which are here
58.9 118.12 so the laughter of these fooles that is the light and profuse mirth the base flatteries the lewd jesting and sport wherewith they seek to please men though it make a loud noise which yet is irksome and distastfull in the eares of wise men and carrieth with it a faire shew of yielding wonderfull delight and joy and indeed for the time men may be mightily transported herewith they that are flattered may be much raised and cheared with selfe-conceit and admiration of themselves and such mirth and jollity may warme mens hearts for the present yet alas they are but light flashes of joy which have no solidity nor permanency in them as there is no just cause for their mirth so there is little true comfort in it see the Note Pro. 14.13 and the flatteries of fooles may destroy men but they can doe them no good at all I know that some understand this sentence of the mirth and jollity of wicked men in their prosperous estate to wit that though such men when things goe well with them are wont to talk bigly and make a great deale of bussle and boasting and bragging of what they have done and what they will doe and to give up themselves to mirth and pleasure yet all this is but as the crackling of thornes under the pot all this their jollity together with their prosperity is gone in an instant and leaves no solid benefit or comfort behind it But in regard of the manifest dependance which this verse hath upon that which went before the former exposition is clearely the better And then for the following words this also is vanity it is best to referre it to that which immediately goeth before it to wit that flattery or all the delight which men take in flattery all the mirth and joy of men in such things is meere vanity Vers 7. Surely oppression maketh a wise man mad c. Expositors are much troubled to find out what respect these words can have to that which went before Some hold that Solomon doth here prove what he had said before vers 5. that it is better to hear that is quietly to hearken to the rebuke of the wise then for a man to hear the song of fools to wit because when a man that is reproved cannot bear a reproof but doth flie out against and oppresse him that wisely reproved him this maketh a wise man mad which may be understood either of him that doth so oppresse his reprover namely that such an one will in his rage do those things which one would think none but a mad man should do as it was with Asa when he imprisoned the Prophet that reproved him c. 2 Chro. 16.10 or of him that is oppressed for his faithful reproving of those that did evil who in such a case though otherwise a wise man is apt to be distempered with discontent and rage and to speak and do what is not seemly as we may see in the Prophet Jeremy who hereupon was ready in rage to give over the work that God had set him about See Jer. 20.7 8 9. And accordingly also they understand the following clause and a gift destroyeth the heart to wit that gifts do hinder men from reproving those that do amiss which wise men should impartially do Again some conceive that this is added to prove what he had said vers 1. that death is better then life because in this life even wise men are subject to be made mad by oppression and to be perverted by bribes or to be wronged by the injustice of Judges that are corrupted by bribes But to me that seems far more probable which others say to wit that Solomon intending here to prescribe some other remedies for the curing or allaying of the vanities and miseries that men are subject to here in this life as namely Moderation of mind and patience he first sets down the miseries and evils that men are subject to for want of these graces And taking this to be the scope of the words they may be two several wayes understood to wit first that oppression or wealth gotten by oppression maketh not fools only but even wise men mad because when wise men turn oppressors finding how fast gain comes in thereby this maketh them excessively covetous and desperately wicked not caring by what unjust wayes they encrease their store like men void of all understanding yea like bruit beasts they care not how they mischief those that are under their power like frantick men they run the high way to ruine themselves and their posterity by their unjust courses and yet think the whilst thereby to establish themselves and their families and a gift destroyeth the heart that is corrupteth the heart See Deut. 16.19 or secondly that when wise men see oppressors grow rich and great by oppression when they see the innocent and well-deserving oppressed especially when they themselves are unjustly overborn and crushed this doth exceedingly discompose their spirits at least till they have recollected themselves it makes them murmure against God and in their rage and discontent to carry themselves many wayes very unseemly But if we take it thus then the following clause as it is in our Translation can be no otherwise understood then of the fainting of the heart of the oppressed when they see justice perverted by bribery But some would have the whole verse expressed by way of similitude As oppression maketh the wise man mad so a gift destroyeth the heart and that so the intent of these words should be to shew that men may receive as much hurt by fraudulent gifts as by rapine and violence Vers 8. Better is the end of a thing then the beginning thereof c. The meaning is that it is frequently so and that therefore it is good to waite to see the issue of things as 1. It is thus in regard of this life the end thereof is better then the beginning of it and therefore some would have this added with reference to what he had said vers 1. that the day of death is better then the day of ones birth And so taking in the next clause and the patient in spirit is better then the proud in spirit they make the sense of the whole verse to be this that to die a desired death is best and the next to this is for men to bear patiently what ever befalls them here in this world 2. It is thus also in regard of reproofes of which Solomon had spoken before vers 5 6. and therefore divers learned Expositors conceive that this is added with particular respect to the words there Reproofes may be at first harsh and unpleasing to the parties reproved and the faithfull reprover may for a while suffer much thereby but in the end like bitter Physick they often prove wholsome and medicinable to those that are reproved and yield a great deal of joy and comfort to the reprover See Pro 28.23 And indeed the
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
this as spoken by the Spouse or some that stood by whereas methinks they are clearely the words of Christ the Bridegroome preferring his Vineyard and his care over it before Solomons at Baal-hamon and that in answer to what his Spouse had said ver 6. Set me as a seale upon thine heart c. So that the summe of that which he saith here to his Church to assure her of his tender love to her and care over her is all one in effect as if he had thus said Thou my love because thou hast me not alwayes in thine eye and because I suffer thee to be sometimes tryed with sore afflictions art ever and anon in a trembling and fainting condition as doubting my love But why doest thou not rest with confidence on me That I may free thee of all thy feares I will shew thee how deare thou art to me and how tenderly carefull I am and alwayes will be of thee Thou seest what precious account Solomon makes of his Vineyard at Baal-hamon yet being man though a King he is faine to let it out to farmers that must take care of it and dresse it and keep it in his absence and so though he receives a great rent for it yet others have a share with him in the profit of it But now thou that art my Vineyard art continually in mine eye and though I make use of men in planting and dressing this my Vineyard and of the Ministry of Angels in defending and keeping it yet I am alwayes all in all in that work and it is I only that give the encrease I only justifie and sanctifie and defend and glorifie thee and therefore it is fit thou shouldest wholly depend upon my love and provident care over thee neither must thou depend upon any other nor give the glory of thy welfare to any other This I conceive is the full drift of these words Vers 13. Thou that dwellest in the gardens c. It may be renderd according to the Original O thou inhabitresse of the gardens a title fit for a Country damosel and whereby it is unquestionably cleare that here the Bridegroome speakes to the Bride Having in the foregoing verse laboured to assure her of his sincere love to her and tender care over her and being for a while to take his leave of her he makes this request to her The companions hearken to thy voice cause me to heare it wherein he desires that before the Bridemen and Bridemaides the companions that stood by as witnesses of the contract hearkening diligently to heare what should be concluded between them she would openly make known her mind to him herein that so the consummating of the marriage might be hastened and accordingly we must understand the words as spoken by Christ to his Spouse the Church He tearms his Church Thou that dwellest in the gardens either with respect to her being adorned with the manifold graces of Gods holy Spirit or to her residing in those places where particular Churches or Congregations were planted as delightfull to Christ as so many Paradices or Edens or to her having her conversation above in Gods heavenly Paradice even whilst she lives here below for which see the Notes Chap. 4.12 15. 6.2 11. And that which he desires of her that he might heare her voice is meant of the voice of her confessions praises and prayers see the Note Chap. 2.14 but especially of her preaching the Gospel to her companions though some I know would have it understood of her desire that he might heare the voice of her praises in heaven The companions harken to thy voice cause me to heare it for by the Churches companions there may be meant either 1. The Angels who doe indeed with great delight harken to the doctrine of the Gospel Eph. 3.10 1 Pet. 1.20 Or 2ly The Elect or the faithfull such as are received into the fellowship of Christ and his Saints and have obtained the like precious faith with them 2 Pet. 1.1 and were before called the friends of Christ see the Note Chap. 5.1 and so this may be a motive to encourage her to preach the Gospel because though the world will not yet the Elect of God would attentively heare her Or 3ly as some thinke it may be extended also to all men here below at least such as are not dogs and swine but will vouchsafe to heare for because of our common creation and habitation here on earth even these may be tearmed the companions However observable it is that with the same charge wherewith the Bridegroom doth here take his leave of his Bride Christ did also take his leave of his Disciples Goe ye therefore and teach all Nations c. Matth. 28.19 Vers 14. Make hast my Beloved c. It is in the Original flee or flee away and be thou like to a Roe or to a young Hart upon the mountaines of spices Now accordingly that which the Spouse here desires of her beloved may be either 1. That he would flee or make hast away with her to some place of extraordinary pleasure and delight called therefore the mountaines of spices where they might solace themselves together such as was that or the same haply with that which was before Chap 4.6 called the mountain of myrrhe and the hill of frankincense or 2. that after he had dispatched his affaires in that place whither he was now going he would make as much hast or speed in his return to her again as a Roe or a young Hart doth when they run upon or for succour flee unto the mountaines of spices see the Notes before Chap. 2.7 8 9. 17. And so likewise in regard of the spirituall sense here intended either 1. The words may be taken as spoken by the Church to Christ with respect to his ascension into heaven As if she had said Though it would be most pleasing to me to enjoy thy bodily presence here below yet since it is necessary that thou shouldest ascend up to thy father that thou mayest there provide a place for me and mine and mayest from thence send the comforter to us therefore flee as a Roe or a young Hart to those mountaines of spices Or else 2. With respect to his coming in to her help upon all occasions in the severall Assemblies of his people which may be here called the mountaines of spices Because Christ had called upon her in the foregoing verse to cause her voice to be heard in preaching the Gospel and she knew that this would stirre up many enemies against her therefore she requests that her Beloved would upon all occasions come in speedily to her encouragement succour and support which agrees with that which was noted before Chap. 2.17 Or rather 3ly with respect to the second coming of Christ namely that the Church here desires that Christ would hasten that his glorious appearance the second time for her full and perfect redemption and for the consummation of her marriage with him because then she knew that she should be also taken up with him from the valleys of the gardens to the mountaines of spices as heaven may be well called for its unconceivable delight and sweetnesse there to enjoy his glorious presence for ever without any interruption see 1 Cor. 15.52 1 Thes 4.16 17. And thus as this divine Song began with a prayer and as some understand it for his first coming Let him kisse me with the kisses of his mouth so it ends with a prayer for his second coming And Solomon closeth up this Book with the same expressions in a manner which we finde in the close of St Johns Revelation Behold I come quickly Amen Even so Come Lord Jesus FINIS