things and Joh. 15.26 when the comforter is come whom I will send unto you from the Father or 3. which I like the best because in an usuall scripture-phrase thou hast received gifts for men is as much as to say receiving thou hast given gifts unto men as in Hos 14.2 that which is render'd in the margin of our Bibles Take away all iniquitie and give good is in the originall and receive good that is take and give good to thy people and so Exod. 25.2 that which is in our Translation speak unto the children of Israel that they bring me an offering is in the original that they take for me an offering and so it is here thou hast received gifts for men that is thou hast taken and given gifts unto men and thereupon that follows vers 19. Blessed be the Lord who daily loadeth us with benefits Yea for the rebellious also that is those that do long stand out rebelliously against the Gospel as is expresly evident in many of the Jews that would not submit to Christ when he preached the word of life unto them and yet after the ascension of Christ were wonne to the Christian faith and received the gifts of the holy Ghost that the Lord God might dwell among them that is amongst those that were wonne to joyn themselves to God in Christ as his people and that partly in Gospel-ordinances the outward signs of Gods presence among them and partly in their hearts by faith and other gifts of his spirit and afterwards eternally in heaven And so these words do imply that Christ did not ascend into heaven that he might be far off from his Church but rather that he might be the more effectually present amongst them by the gifts of his spirit according to that promise Matth. 28.20 feeding them with his own body and bloud and teaching and guiding them in the waies of life by his own holy spirit Thus we see how this place must be understood of the ascension of Christ But yet I see not why the words may not be understood as they are by many other of our best Expositours as spoken to God and that with relation to the carrying up of the Ark into Sion after many glorious victories that God had given to David over his enemies though withall mediately and principally they were meant of Christs triumphant ascension into heaven of whom David we know was a speciall type For indeed to the type the words may be very fitly applyed as well as to Christ 1. because in Sauls time by the enemies frequent distressing the Israelites the glory of the God of Israel had been much obscured whereas now by Davids subduing the heathen the glory of God was highly exalted again therefore in relation to Davids taking the strong and high places of the enemy or rather of the advancing of Gods glory thereby and his triumphant going up into Sion in the Ark the sign of his presence David speaks thus to the Lord that had given him these victories and had brought his enemies into bondage to him Thou hast ascended on high thou hast led captivity captive and 2. because not God but his people yea and many of the wicked rebellious ones amongst them were enriched by the spoils of their enemies and the tribute they were forced to pay as a ransome for their lives and liberty and yet it was God that had brought them into subjection therefore he addeth those words thou hast received gifts for men yea for the rebellious also and 3. because by these victories which David and his people had obtained over their enemies God had made it evident that he dwelt amongst them as his peculiar people for their protection and assistance therefore is that last clause added that the Lord God might dwell among them But however whether we referre it to the type or antitype there is doubtlesse in the severall expressions here used an allusion to the custome of Princes riding in triumph after some great victories obtained as namely 1. to their ascending up into their triumphant chariots or their riding up in their chariots to some place of eminency such as was the Capitol in Rome 2. to their leading of their prisoners bound before them and 3. to their casting of medals and pieces of money to the people as they rode in triumph amongst them Vers 20. Vnto God the Lord belong the issues from death That is He hath many and divers waies to deliver his people from the most desperate dangers see the Note Psal 3.8 And this is here mentioned with that which follows as an effect of the ascension of Christ Vers 21. But God shall wound the head of his enemies c. That is He shall wound them mortally and the same is repeated again in the next clause and the hairy scalp of such a one as goeth on still in his trespasses that is as persevereth obstinately in opposing Christ and his Church only because long shaggy and bushy hair was usually worn by men out of pride makes those that wear it to look the more fiercely therefore this expression of wounding their hairy scalp may probably imply that God would irrecoverably wound his proudest fiercest enemies Yet some understand it of Christs vanquishing our spirituall enemies as conceiving the words have relation to that old promise that the seed of the woman should break the serpents head Vers 22. The Lord said I will bring again from Bashan I will bring my people again from the depths of the sea That is God hath decreed or promised that though his people should be in as desperate danger as they were when formerly they fought with Og that terrible giant and mighty king of Bashan yet he would cause them to return with triumph laden with the spoils of their vanquished enemies as he did then and though they should seem to be in the very jaws of death as when they went through the red sea yet he would deliver them and bring them safe out of all their dangers as he did then So that this phrase of bringing his people again from Bashan c. doth either imply his causing them to return with victory from fighting with their enemies or rather that their deliverances from such desperate dangers should be as a resurrection from the dead as if God should have brought them back again from the grave As for those first words The Lord said c. the meaning is not that God had then made any such expresse particular promise but that thus much was intended in the generall promises that he had made for the preservation of his people or that thus much might justly be concluded from that former experience they had had of the great things that God had done for them Vers 23. That thy foot may be dipped in the bloud of thine enemies c. See the Note Psal 58.10 Vers 24. They have seen thy goings O God c. This may not unfitly be understood
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
in distresse and sorrow sometimes because of the calamities that God brings upon him but alwaies by terrours of conscience and distracting fears for here Eliphaz undertakes again to make good what he had before said chap. 5.3 to wit that the Lord doth alwaies pour forth his wrath upon wicked men here in this world according to their demerits as in direct opposition to that which Iob had said chap. 12.6 The tabernacles of robbers prosper and they that provoke God are secure and to that end he alledgeth here the continuall distresse and anguish of spirit wherein they live even in their greatest prosperity to which he adds and the number of years is hidden to the oppressour Now though there be severall interpretations given of these words Some taking them thus that God hath in his secret counsell appointed to the oppressour how long he shall live and when he will cut him off and others thus That God will cut short the years of the oppressour he little knows how suddenly yet even this also is alledged I conceive to the same end and the number of years is hidden to the oppressour that is he is alwaies in fear not knowing how long he shall enjoy his prosperous estate or how soon he shall be cut off for though good men know not how long they have to live no more then wicked men yet this is peculiar to wicked men that they are in continuall perplexity of spirit concerning their end and this is that which Eliphaz intends in these words But however observable it is that in setting forth the misery of wicked men herein Eliphaz doth particularly insist on the fears of the oppressour for herein he doth doubtlesse covertly strike at that particular sinne whereof he thought Iob was guilty as having been a great man and a man of authority in the place where he lived as we see he afterward tells him in expresse tearms chap. 22.6 Thou hast taken a pledge from thy brother for nought and stripped the naked of their clothing Vers 21. A dreadfull sound is in his ears c. That is He is troubled with the sad reports of near-approaching evils or he is ever and anon affrighted as if he heard some sound or noise of danger wherein it is very likely that he aimed at that which Iob had bewailed in himself to wit that God scared him with dreams and terrified him with visions chap. 7.14 As for the following clause in prosperity the destroyer shall come upon him that I conceive is added to shew that there is reason enough why he should be afraid when he seems to be in the safest condition namely because even when he is in his greatest prosperity he shall suddenly be destroyed Vers 22. He believeth not that he shall return out of darknesse c. That is as in prosperity he fears a day of darknesse and distresse that is coming upon him so when that day is come there 's no perswading him that he shall ever any more see better day he utterly despairs that ever he shall be delivered from that misery and distresse those troubles and fears that are come upon him and to shew also that his fears herein are not groundlesse he adds and he is waited for of the sword that is in stead of being delivered from his present misery there is indeed a sword waits for him to cut him off Vers 23. He wandreth abroad for bread saying where is it c. Though the meaning of this may be that being brought to extreme poverty he wanders about to beg his bread or seeks by any sinister means to supply his want being anxious and full of care where to get bread to put into his mouth yet the most and best Expositours understand it more generally to wit that the wicked man in his greatest prosperity even through the terrours of his conscience apprehending that an evil day is coming doth hunt about to store up for himself with as much impatience and greedinesse as if he were in danger to perish for hunger and yet all the while his own heart tells him that all his endeavours will be in vain misery and destruction will at length come upon him which is that Eliphaz intends in the following words he knoweth that the day of darknesse is ready at his hand that is he is confident that it is nigh at hand and that it will not be long ere he shall be cut off Vers 24. Trouble and anguish shall make him afraid c. That is both outward troubles and inward terrours of conscience shall affright him they shall prevail against him as a king ready to the battel that is with an unresistable power for kings when they go forth themselves in person to war are wont to go out with mighty armies and in the battel have usually the flowre and strength of the army with them and so ordinarily they are a great terrour when they come and bear down all before them with a mighty violence Vers 25. For he stretcheth out his hand against God and strengtheneth himself against the Almighty Here Eliphaz gives the reason why God doth so severely punish the wicked man as is expressed in the foregoing verses namely because by his opposing the people of God by his bold blaspheming of God by his scornfull vilifying his threatnings and judgements and his desperate opposing the will of God in all things whatsoever he doth in a manner set himself to fight against God Now in expressing this in the second clause he mentions God by this attribute the Almighty and strengeheneth himself against the Almighty purposely to imply the folly of such daring boldnesse in those presumptuous wretches that are not afraid to lift up their hand against him who is an almighty God and able therefore to doe with them whatever he pleaseth Vers 26. He runneth upon him even on his neck upon the thick bosses of his bucklers Many of our best Expositours understand this of God for say they Eliphaz having in the former verse set forth the impudence of the wicked man in fighting against God he adds here that thereupon He that is the Almighty God runneth upon him that is upon the wicked man even on his neck upon the thick bosses of his bucklers for the bucklers which they used in warre had alwaies thick bosses in the midst out of which came a sharp piece of iron or steel like the head of a spear by reason whereof an enemy could not run in upon a man armed with one of these bucklers without manifest perill to himself and thence is this expression of running in upon the thick bosses of his bucklers as if he should have said even as when a mighty man is provoked by the insolency of one that is no body in his hands he runneth upon him for all his bucklers and other weapons wherewith he is armed and taking him by the neck throws him down and disarmes him so doth the Lord usually deal with those insolent
should be piled up or shovel'd up in heaps on the ground or it should lye thrown up and down on the ground as if it were nothing worth yea say some he should have such an infinite plenty of gold that he should build his house yea the very foundations of his house with gold in stead of stone an hyperbolicall expression or at least that he should make his pavements with gold Vers 25. Yea the Almighty shall be thy defence c. That is he shall protect thee and thy estate his providence shall once again be as a hedge about thee This also may be otherwise read as in the margin yea the Almighty shall be thy gold that is thou shalt have that which is better and more precious then the most precious gold Gods love and favour shall be to thee in stead of gold and shall make thee richer and happier then all the gold and silver in the world can make thee And then for the following clause And thou shalt have plenty of silver that is in the originall and thou shalt have silver of strength but the meaning is only this that he should have store of silver and that it should be a strength to him Vers 26. For then shalt thou have thy delight in the Almighty c. This word for may be taken with reference to the foregoing promises made to Job concerning temporall blessings and then the drift of these words is all one as if he had said Surely God will not withhold from thee these outward blessings seeing he intends to give thee that which is infinitely better even delight in himself But I rather think that this is added as a farther encouragement to win him to that duty of repenting and returning to the Almighty to which he had before advised him namely that whereas now he was continually vexed with inward troubles of mind then he should have sweet delight in the Almighty to wit in the assurance of his love and favour whereof all the outward blessings he should bestow upon him should be comfortable pledges and so likewise in walking with him in doing him service As for the following words and shalt lift up thy face unto God see the Note on chap. 11.15 Vers 27. Thou shalt make thy prayer unto him and he shall hear thee and thou shalt pay thy vows This last clause and thou shalt pay thy vows may be added to imply 1. that Gods hearing his prayers should be manifested by his doing that for him which he had begged of God and thereby giving him occasion to pay the vows that he made when he put up his prayers 2. that he should have continuall cause of rejoycing and praising God 3. that God should blesse him so that he should be able to pay his vows and it may be also 4. that it should be of Gods grace that he should be willing to pay his vows when God had satisfied his desires Vers 28. Thou shalt also decree a thing and it shall be established unto thee c. That is Thou shalt but say the word and it shall be done what thou shalt determine to doe through Gods blessing thou shalt accomplish or what thou shalt determine to desire of God resolving through faith that it will be done it shall be made good to thee according to thy faith which may seem the more probable because in the foregoing words he had spoken of Gods readinesse to hear his prayer And then for the following clause and the light shall shine upon thy waies the meaning of that must be that by the counsell of Gods spirit and by the blessing of Gods providence he should be directed and prosper'd in all his undertakings and should take great delight and contentment in what he did or had done And very likely it is that Eliphaz opposed this to that complaint of Jobs chap. 19.8 He hath fenced up my way that I cannot passe and he hath set darknesse in my paths Vers 29. When men are cast down then thou shalt say There is lifting up c. This some Expositours understand thus when men are cast down or destroyed by the judgements of God then thou shalt say there is or there was a lifting up of the spirit a proud heart that was the cause of this destruction according to that of Solomon Prov. 16.18 Pride goeth before destruction Others again understand it thus When men are overthrown with Gods judgements yet thou shalt be preserved or lifted up or thou shalt say Yet I am lifted up behold God hath spared me in this common destruction and in stead of casting me down he hath exalted and lifted me up Or thou shalt comfort thy self with assurance that God will again lift thee up Again others give this sense of the words When men are humbled under the mighty hand of God and cast down with grief and sorrow for their sins then thou shalt assure them that God will raise them up again Last of all others give this as the meaning of the words When men are cast down under grievous calamities as now thou art thou shalt from thine own experience assure them that if they repent and turn to the Lord he will lift them up again yea and in the confidence hereof thou shalt pray unto God that he would raise them up from their low condition and hereto agrees the following clause and he shall save the humble person that is God moved with thy prayer shall save the man that is brought to so low and poor a condition or the man that is humbled under his miseries Vers 30. He shall deliver the island of the innocent c. That is God will remove his judgements from a whole country for the sake of a few righteous ones that are in it which Eliphaz in the next words applyes to Job and it is delivered by the purenesse of thy hands that is if thou purgest thy self from thy sins by repentance so shall it be with thee thou shalt deliver the whole country where thou livest from calamities that otherwise would come upon it because God will spare it for thy sake Or by the purenesse of thy hands lifted up in prayer unto God it shall be delivered And indeed God doth often spare whole kingdomes for his poor servants sake but yet Eliphaz was deceived if he intended to say that it is alwaies thus as is evident by that which God saith concerning the land of Israel Ezek. 14.14 where there seems to be an allusion to this very place Though these three men Noah Daniel and Iob were in it they should deliver but their own souls CHAP. XXIII Vers 2. EVen to day is my complaint bitter c. That is still and still I do and must complain bitterly and no wonder my stroke is heavier then my groaning that which I suffer exceeds my complaint concerning which see the Note chap. 6.2 And thus doth Job covertly imply that hitherto neither Eliphaz that replyed last upon him nor any
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
righteous sake God strikes them with terrours In Psal 53.5 in stead of this clause there are these words For God hath scattered the bones of him that encampeth against thee that is God hath destroyed the strong enemies that had beset thee and so hath delivered thee O thou righteous servant of God thou hast put them to shame because God hath despised them which is the same in effect with that we have here Vers 6. You have shamed the counsell of the poor because the Lord is his refuge Here David turns his speech to those wicked men he had spoken of The words may be taken as spoken ironically You have shamed the counsell of the poor c. as if he had said You thought to have made frustrate the hope of the poor but in your own terrours you feel what it is come to and thus he derides them for scorning and deriding the poor But rather David doth therein expresly charge them with shaming that is with endeavouring to shame the counsell of the poor either by opposing them in their hopes and endeavours or rather by deriding them for hoping in God when the Lord seemed not to regard them as if he had said You will not call upon the Lord your selves and you deride them that do it and this he chargeth upon them as that which would farther provoke the Lord to destroy them Vers 7. O that the salvation of Israel were come out of Sion c. This might be meant both first of a temporall deliverance as if he had said O that the Lord who dwelleth in Sion would deliver his Israel or that from heaven whereof the Tabernacle in Sion was a type he would save his people from the tyranny of Saul and all other their proud oppressours O that he would settle me in the kingdome that he hath promised me that I might then purge out this profanenesse out of the land and if we take it thus then the following words must be thus understood When the Lord bringeth back the captivity of his people Iacob shall rejoyce and Israel shall be glad that is when the Lord shall thus free his people from the slavery under which they are now held then shall all true Israelites exceedingly rejoyce And if it be objected that this Psalm cannot be intended of the profanenesse of Sauls daies because of the mention that is here made of Sion the Ark not being in his daies removed thither to this it may be answered either that David might speak this by a propheticall spirit or that haply he composed this Psalm after the Ark was placed in Sion though he writes therein of former times And secondly it may he meant of the spirituall Redemption of his people Being grieved at the horrible impiety of the children of men O saith he that the salvation of Israel were come out of Sion that is O that God would send his Son our Redeemer to save man from the bondage of sin and death and those words out of Sion are added because thence the Messiah was to come Rom. 11.26 There shall come out of Sion the deliverer and shall turn away ungodlinesse from Iacob and thence also the Gospel was expected Esa 2.3 Out of Sion shall goe forth the Law and the word of the Lord from Ierusalem and so then we must also understand the following words when the Lord bringeth back the captivity of his people c. to wit of Christs delivering his people from the bondage of sin and death the great joy of all true Israelites PSALM XV. Vers 1. LOrd who shall abide in thy Tabernacle who shall dwell in thy holy hill This Question David propounds to the Lord that the answer afterwards added might be received as a divine Oracle of unquestionable certainty Some understand it of the qualification of those that present themselves to serve God in the Tabernacle or Temple Lord who shall abide in thy Tabernacle c. as if he had said Many flock thither but who are they that have a just right to come or who are they that may expect to have this priviledge continued to them of resorting to thy house But more generally it is understood of the qualification of those that are true members of the Church here and shall live for ever in heaven hereafter Some conceive that it is the kingdome of heaven that is here called both Gods Tabernacle and holy hill and so make the summe of the whole Question to be this Who shall dwell with thee for ever in heaven But because the Tabernacle was more peculiarly a type of the Church militant and the Temple on the holy hill of Sion a type of the Church triumphant therefore more commonly Expositours understand this Question thus Who shall be acknowledged true members of thy Church on earth and who shall dwell for ever in thy Church triumphant in heaven Vers 3. Nor taketh up a reproach against his neighbour To wit by raising false reports or any other way of reproaching them or by hearkening to others or enduring them that doe it See the Note upon Exod. 2â— 1 Vers 5. He that putteth not out his money to usury c. See the Notes Exod. 22.25 and Deut. 23.19 and under this all other unjust waies of gain are comprehended He that doeth these things shall not be moved That is He shall never be cast out as an hypocrite he shall certainly continue a true member of the Church and shall for ever live in Gods kingdome of glory PSALM XVI The Title MIchtam of David The same Title is in the 56 and the four following Psalms and the same that is said before often of others is by many said of this as that it was the name of some Musicall Instrument Song or Tune Besides some make it a word compounded of mach which signifyeth poor or afflicted and tam which signifyeth simple or sincere and so they render the Title A Psalm of David that was afflicted and sincere But it is best render'd as in the margin of our Bibles A golden Psalm of David intimating that David made precious account of it that it was to him as a chain or jewell or crown of gold Vers 1. Preserve me O God for in thee do I put my trust Because some passages in this Psalm vers 8. and 10 are by the Apostles cited as spoken by Christ Act. 2.25.31 and 13.35 therefore some of our best Expositours do understand every clause of this Psalm as uttered by Christ and accordingly they say that in these words Preserve me O God Christ prayeth to his father that he might be sustained and preserved in the time of his agony and death that he might not sink under them but might at last triumph over all his enemies and sufferings But in regard there are some passages in the Psalm that cannot so conveniently or properly be applyed to Christ as that vers 4. that he should professe that he would not partake with Idolaters in their
his revenge or lest he should deliver him up into Sauls hands whom he knew now to be his enemy and many such like Vers 5. They looked unto him and were lightned c. This he speaks of those of whom he had said before vers 2. the humble shall hear thereof and be glad they saith he looked unto him to wit unto God in prayer with faith and hope waiting upon God see the Note Psal 5.3 and were lightened see the Note 2 Sam. 22.29 It may also be read as it is in the margin they looked unto him and they flowed unto him and then the meaning is that encouraged by the Lords delivering him they did in great numbers and with much earnestnesse alacrity and boldnesse not doubting of good successe flee unto the Lord for succour and their faces were not ashamed see the Note Psal 25.2 Vers 6. This poor man cryed c. This some take as spoken by David of himself and indeed very frequently in the Psalms David tearms himself poor and afflicted as Psal 40.17 But I am poor and needy c. and so in many other places yet rather they are the words of those of whom he had spoken in the former verse that admiring the goodnesse of God in Davids deliverance do here alledge it for their own encouragement This poor man say they cryed and the Lord heard him this poor persecuted man destined to death and despised of all men he cryed and the Lord heard and delivered him Vers 8. O tast and see that the Lord is good c. That is say some Expositours Make tryall rest and rely upon the Lord alone and see whether you shall not find that God is very good to them that trust in him and indeed the faithfull find much sweetnesse in it when they can cast all their cares upon God But rather it is meant of observing the proofs that God gives of his goodnesse such as was that of Gods delivering him out of the hands of Achish O tast and see that the Lord is good that is Mark and observe it by experience that being affected therewith as you must needs be if you be not senslesse and stupid it may yield much pleasure and delight unto your souls see 1 Pet. 2.3 Blessed is the man that trusteth in him to wit because God will be sure to doe good to such Vers 9. O fear the Lord ye his Saints c. This is prescribed as the means whereby men may make sure that God will be in a speciall manner good unto them and more particularly the aim of these words is to perswade men not to take any other course to provide for themselves as by deceiving and oppressing others which may appear by the following clause for there is no want to them that fear him God will give them what they desire or give them a contented mind without it Vers 10. The young lions do lack and suffer hunger c. This many understand of rich and great oppressours men ravenous as lions see the Note Job 4.10 But there is no reason why it may not be as well understood of the beasts themselves to wit that young lions that are strongest and most ravenous shall sooner be hunger-bitten then they that seek the Lord that is that fear God shall want any thing that is good for them See the Note Psalm 22.26 Vers 11. Come ye children hearken unto me c. This expression David useth either as a Prince because such they usually stiled fathers see the Note 2 Kings 5.13 or rather as a prophet because such were esteemed spirituall fathers and therefore the prophets disciples were called the sons of the prophets 2 Kings 2.3 and Christ called his disciples children Joh. 13.33 Little children yet a little while I am with you and so did Paul the Galatians whom he had converted Gal. 4.19 and that to make known how dearly he loved them thereby to render them the more willing to hear and embrace his counsell Or else it may be spoken as in the name of God as knowing that he spake and wrote by the inspiration of Gods spirit according to that 2 Sam. 23.2 The spirit of the Lord spake by me and his word was in my tongue Vers 12. What man is he that desireth life and loveth many daies that he may see good That is that he may enjoy a blessed and happy life both here and hereafter see the Notes Job 7.7 and Psal 21.4 It is expressed by way of interrogation to imply that if any man do really desire this they must take the way that is here afterward prescribed and how strange it was that all men should pretend a desire of this and yet so few should really desire it as is evident because so few take the right way to attain it This with the four following verses is alledged by Peter 1 Pet. 3.10 c. Vers 13. Keep thy tongue from evil c. Though all evil-speaking is here forbidden yet more especially that whereby a man deceives or wrongs his neighbour for still he seeks to make good that he that fears God shall be well provided for and needs not use any unlawfull means to help himself as is clear in the following clause and thy lips from speaking guile and that expression keep thy tongue implyes how slippery the tongue is and prone to offend if it be not with much watchfulnesse restrained Vers 14. Depart from evil and doe good Though this also may be understood generally of all good and evil yet more particularly it is meant of avoiding the doing of any injury to our neighbours and seeking to doe them all the good we can and by joyning these two together we are taught that as it is not enough barely to abstain from wronging any body so neither will God be pleased if we defraud or oppresse some and then with goods so gotten do good to others And besides that expression Depart from evil may imply both 1. that men will be continually followed with temptations to evil which therefore they must most carefully avoid 2. that the purity of man consists rather in abandoning the evil which we have done then in keeping our selves pure from evil Vers 15. The eyes of the Lord are upon the righteous c. Because they that thus walk in the fear of the Lord not daring to return evil for evil but making peace with those that are enemies to peace may seem likely to be exposed to many injuries this that follows is added for their encouragement For this first clause see the Note Psal 11.7 Vers 18. The Lord is nigh unto them that are of a broken heart c. That is whose hearts are even broken so that they are no other then as dead men by reason of the extremity of their miseries and sorrows and then withall those that are greatly humbled hereby and afflicted in spirit through grief and fear of Gods displeasure because of their sins Vers 20. He keepeth all
then snow Vers 8. Make me to hear joy and gladnesse c. That is By the immediate voice of thy spirit assuring my heart that thou hast pardoned my sins and likewise in the ministery of thy word particularly by causing me with joy to imbrace thy promises of pardon and to apply them to mine own soul To which some adde also that he desired hereby that Nathan or some other prophet might be sent to him with those joyfull tidings that God had pardoned his sins therefore they say it may well be that Nathan did not return that answer The Lord hath put away thy sin thou shalt not die so soon as David upon Nathans reproof had acknowledged his sin though they be all related together 2 Sam. 12.13 as elsewhere things done at severall times are joyned together in the scriptures recording of them but that after David had some time mourned for his sins Nathan came again with that joyfull message But of this there is no certainty at all Vers 9. Hide thy face from my sins As if he had said Seeing my sin is ever before me as he had said before vers 3. let it not be before thee but do thou hide thy face not from me but from my sins Vers 10. Create in me a clean heart O God c. As with respect to what he had said before concerning the corruption of his nature vers 5. Behold I was shapen in iniquity c and as apprehending himself deprived in a manner of that holy disposition and power of godlinesse which God had formerly wrought in him as before he begged for pardon so here for the sanctification of Gods spirit And because for the work of regeneration there is no disposition of nature that tends thereto nothing in nature out of which the spirit can produce such an effect therefore he tearms it a creating of a clean heart in him And renew a right spirit within me that is a disposition and inclination of nature not crooked and perverse as all mens are naturally but just and right according to the streight rule of Gods law and which might carry him on to doe that only which was right in Gods sight As for the word renew though it may have reference to that uprightnesse wherein man was at first created yet I rather conceive it hath reference to his former piety which he now found greatly decayed in him wherewith he desires to be established again and therefore some render it a constant spirit Vers 11. Cast me not away from thy presence c. That is Cast me not out of thy favour yea and consequently it may well be which some hold that this also implyes a desire that he might not be deprived of the evidences of his favour formerly enjoyed to wit 1. that he might not be cast out from the presence of God in his sanctuary as Cain was for shedding blood see the Note Gen. 4.16 and 2. that he might not be cast off from serving God in the regall office as Saul had been and take not thy holy spirit from me whereby he means both those sanctifying and saving graces wherewith God by his spirit had endued him which are indeed often greatly impaired by the sins of the faithfull and of themselves are in danger to be utterly lost though through Gods mercy which David here begges they are continued in them and likewise those gifts of Gods spirit wherewith God had furnished him for his regall office Vers 12. Restore unto me the joy of thy salvation c. That is of thy saving my soul eternally in heaven and of thy providence over me for my preservation here from temporall dangers and uphold me with thy free spirit that is keep up my heart in the assurance of thy love the hope of life eternall and a firm resolution of yielding thee sincere obedience in all things and that by thy free spirit that is by that free disposition of spirit which thou art wont to work in thy children or which is much to the same purpose by that spirit of thine whereby thou art wont to work in thy children a true freedome from the bondage of sin according to that of the Apostle 2 Cor. 3.17 where the spirit of the Lord is there is liberty a readinesse of mind freely and chearfully and sincerely without any by-respects in all things to obey thy laws and a holy magnanimity boldly and freely to professe themselves thy children Rom. 8.15 Vers 13. Then will I teach transgressours thy waies That is By mine example I will cause them to see how infinitely mercifull thou art to poor penitent sinners and withall how in all things thou requirest them to carry themselves if they desire thy favour And to this some adde also his declaring how severely God often afflicts his own children when they sinne against him But however Davids main drift in these words was to imply that he would endeavour that as his sin had been an occasion of much hurt to others so his repentance should likewise be improved for the good of others Vers 14. Deliver me from bloud-guiltinesse c. Some understand this thus that David desired here that God would pardon those sins whereby he had deserved that God should cut him off and have his bloud for the bloud he had shed or for which he had threatned that the sword should never depart from his house But according to our translation it is clearly meant of that guilt he had drawn upon himself by shedding the bloud of Urijah and others the pardon whereof David here again desires because men that lye in their sins are not fit to praise God which in the next clause he was to promise to God And my tongue shall sing aloud of thy righteousnesse that is thy faithfulnesse in performing thy promises which may be also particularly referred to that promise made by Nathan 2 Sam. 12.13 or that righteousnesse whereby thou dost justify sinners see the Notes Psal 5.8 and 22.31 Vers 15. O Lord open thou my lips c. Herein he desires of God 1. that by Gods mercy to him he might have occasion to shew forth his praise see the Note Psal 40.3 2ly that he would free him from the guilt of his sins which otherwise might well stop his mouth and must needs make him unfit for this service see Psal 50.16 and 3ly that God would give him a will and desire to praise him a prepared heart and quickned affections and all other abilities requisite for this service Vers 16. For thou desirest not sacrifice c. See the Note Psal 40.6 Vers 17. The sacrifices of God are a broken spirit That is This is the sacrifice which is all in all with God in stead of all better and more pleasing to God then all other sacrifices And this is here inserted because David is here speaking of the sacrifice of praise which a penitent sinner promiseth to God upon pardon of sinne obtained whose praise is therefore
therein is 1. that they might be hardened in their sins and so might never repent and become righteous or 2. which implyes the same that God would not justify them Let them not come into thy righteousnesse that is Do not pronounce them righteous let them not partake of that righteousnesse or faithfulnesse whereby thou art alwaies certainly wont to absolve and justify those that do truly believe and repent see the Note Psal 51.14 and so it is the same with that which is added in the next verse that they might not be numbered amongst the righteous or 3. which I like the best that they might never come into heaven for that is indeed called righteousnesse elsewhere as Psal 24.5 concerning which see the Note there Vers 28. Let them be blotted out of the book of the living c. That is Let them not be of the number of those that were from all eternity chosen and ordained both to the life of grace and of glory hereafter and accordingly when they die let them be cast into hell as it seems to be more clearly expressed in the following clause and not be written with the righteous Yet withall I conceive that this phrase of blotting them out of the book of the living may also imply a desire that however by outward profession they might be of the number of those that were the Church and people of God and thereupon might accordingly hope and boast that their names were written in heaven yet God would not own them for such yea that God would manifest that they were reprobates to wit either by casting them out of the Church as we see the Jews are not now the people of God but the Gentiles are succeeded in their room or by casting them out into utter darknesse The expression here used is the same with that Ezek. 13.9 concerning the false prophets they shall not be in the assembly of my people neither shall they be written in the writing of the house of Israel c. I know indeed some understand both of being cut off by death But for this and other things see the Note Exod. 32.34 Vers 29. But I am poor and sorrowfull c. That is afflicted and broken-hearted see Psal 40.17 yet some apply it to the poverty and low estate of Christ let thy salvation O God set me on high that is let it set me above the reach of mine enemies see the Note Psal 28.9 But this too some understand of Christs ascension Vers 31. This also c. Having said in the foregoing verse I will praise the name of God c. he adds This also shall please the Lord better then an ox or bullock that hath horns and hoofs and either the drift of these last words that hath horns and hoofs is to set forth what bullock he meant to wit one that was young and tender whose horns began to bud forth and whose hoofs began to harden or one that was for years ripe and fit for sacrifice thereby to set forth that thanksgiving was more acceptable to God then any the choicest sacrifice or else they are added by way of slighting those legall sacrifices of brute beasts in comparison of that reasonable service of praise as if he had said the calves of our lips so the prophet calls our praising God Hos 14.2 is a sacrifice far more acceptable to the Lord then calves or bullocks that have horns and hoofs Vers 32. The humble shall see this and be glad c. See the Notes Psal 34.2 and 40.3 and your hearts shall live that seek God that is your hearts that were in a manner dead within you because of mine or your own sad distresses shall be revived again see the Note Psal 22.26 Vers 33. For the Lord heareth the poor and despiseth not his prisoners That is his servants that are brought into the straights of any distresse by Gods afflicting hand for their sins or those that are persecuted and bound for his sake or for his truth and cause Vers 35. For God will save Sion and will build the cities of Iudah c. David foreseeing by the spirit of prophesy the great calamities that would befall the land and people of Israel in succeeding times doth here foretell for the encouragement of the faithfull that the reformation begun amongst them by the setting up of his throne should be carried on that God would preserve Sion the place of his publick worship with which he begins because the maintenance of Gods worship was the foundation of all their happinesse and that he would cause the whole kingdome to prosper and flourish unto the coming of Christ of whose kingdome his was a type and withall the same he intends also concerning the Church of Christ Gods spirituall Sion see the Note Psal 2.6 that they may dwell there and have it in possession that is that the faithfull Israelites may dwell long in Sion and in the land of Canaan see the Note 2 Sam. 7.10 and that the faithfull may continue in the Church and after this life may dwell for ever in the heavenly Canaan Vers 36. The seed also of his servants shall inherit it c. This must be understood as the former verse 1. of the faithfull Israelites continuing in the land which God had given them and some understand it of the times when the Jews shall be converted to Christ and 2. of the true believers abiding in the Church and at last for ever with God in heaven PSALM LXX Vers 1. MAke haste O God to deliver me c. See the Notes Psal 40.13 c. where we have this whole Psalm almost word for word PSALM LXXI Vers 1. IN thee O Lord do I put my trust c. Many passages in this Psalm make it most probable that this Psalm was composed by David in his old age when his son Absalom was risen up against him see vers 9 and 18. But for the two first verses see the Notes Psal 31.1 2. Vers 7. I am as a wonder unto many c. That is say some Expositours either 1. because thou hast so wondrously advanced me raising me from keeping sheep to sit on the throne of Israel and hast alwaies hitherto so miraculously preserved me or 2. because I walk so strictly and because my waies seem so strange to them in that I restrain my self from that liberty and from those pleasures to which others give up themselves and can so willingly expose my self to so great troubles for conscience sake and then bear them too with patience and chearfulnesse according to that which Peter saith to the faithfull in those times 1 Pet. 4 4· they think it strange that you run not with them to the same excesse of riot or 3. because thou hast now forsaken me who have alwaies served thee so constantly and trusted in thee with so much confidence But I rather conceive the meaning is that because of his uncouth waies and because of the grievous afflictions
heart desire and delight and purpose and resolve to be going in those waies that lead to thy house that he may enjoy thy presence there so that the thoughts of his heart are continually upon that Yet some understand this last clause of those whose hearts are set to walk in the waies of Gods commandements Vers 6. Who passing through the valley of Baca make it a well c. That is who do chearfully passe through any difficulties which they meet with in the way as they goe up to Gods house Some think that there was a valley through which some of the Israelites were to goe as they went up to Zion that was called the valley of Baca. But because the word Baca may be rendered tears or mulberry trees as it is in the margin of our Bibles the meaning of these words seems to be this who passing through the valley of tears to wit by reason of the many troubles and difficulties they meet with in their way or through the valley of mulberry trees that is through dry and sandy desarts because in such places mulbery trees are wont to grow make it a well that is forget their thirst by reason of their eagernesse to goe up to Gods house and that dry valley is to them all one as if it were a valley full of springs and wells of water or they make it a well that is rather then they will be hindered from going up to Gods house with much labour they dig wells and springs of water all the way as they goe for the refreshing of themselves and the encouragement of others that are to goe that way and where the ground will not yield any springs they digge pits or make cisterns for the receiving and keeping of rain-water so that all the way along it seems to be as a well It may also be rendered who passing through the valley of mulberry trees make him a well and then the meaning must be that the remembrance of God to whom they are going is to them as a well of living waters to refresh their spirits it makes them not mind their thirst but goe chearfully on through all difficulties The rain also filleth the pools that is through Gods grace and favour to them the pits and cisterns they have digged and made are filled with rain or by their longing desire and hope of meeting with their God in Zion they are refreshed as with showrs of rain Vers 7. They goe from strength to strength c. That is In stead of being wearied with their journey they shall rather gather strength as they goe and grow stronger and stronger so eager they shall be in going up to Gods house It may also be rendered they goe from company to company and then the meaning is that they goe up by troops or companies or that as they goe along one troop doth ever and anon overtake another or that out of the great alacrity of their spirits as they goe along sometimes they joyn themselves to one company sometimes to another that they may hear Gods praises and talk together of Gods mercies till they all meet together at last in Zion Vers 8. O Lord God of hosts hear my prayer c. To wit for bringing me again to enjoy thy presence in thy Sanctuary And because he calls God here the Lord God of hosts some hereby are induced to think that David composed this Psalm when by following his wars abroad he was hindered from resorting to Gods house as at other times he was wont to do Vers 9. Look upon the face of thine anointed That is Look favourably upon me whom thou hast anointed to be king Yet because David was a type of Christ there may be also a request included in these words that God would be favourable to him in and through the mediation of that his promised Messiah Vers 10. I had rather be a dore-keeper in the house of my God then to dwell in the tents of wickednesse That is I had rather be in the meanest condition where I might daily worship God then to be in the highest place of honour and power or in the stateliest habitations of the great ones of the world or any other where wickednesse reigns Yet some also think that the word tents is used to imply their unstable and flitting condition However it may well be which some say that this is the rather added for the encouragement of the sons of Korah to whom this Psalm was committed as appears in the Title who were porters or door-keepers in the house of God as is clear 1 Chron. 9.19 and 26.1 Vers 11. For the Lord God is a Sun To wit in that he doth enlighten and enliven his Church when as all the world besides lye under darknesse and the shadow of death and in that he doth chear and warm and comfort the hearts of his people by his lightsome countenance and is the fountain from whence all blessings and comforts are derived to them The Lord will give grace and glory That is saving grace here and the glory of heaven hereafter or he will receive them into his grace and favour and afterward raise them to great dignity and honour Vers 12. Blessed is the man that trusteth in thee To wit though he be for a time deprived of thy presence in the Sanctuary PSALM LXXXV Vers 1. LOrd thou hast been favourable unto thy land c. That is Thou hast formerly of thine own free grace shewed mercy to thy people whom thou didst plant in the land of Canaan and amongst whom thou wert pleased to dwell there thou hast brought back the captivity of Iacob that is thou hast formerly delivered thy people out of bondage And it may be meant either of their deliverance out of Egypt if this Psalm were composed for the use of the faithfull when they were under the Babylonian captivity or else of their deliverance out of Babylon if it were composed after that when they were under the tyranny of Antiochus or else in generall of all former deliverances when their enemies about them had brought them into bondage See also the Note Psal 14.7 Vers 4. Turn us O God of our salvation See the Note Psal 80.3 Vers 6. Wilt thou not revive us again c. See the Notes Psal 71.20 80.18 Vers 7. Shew us thy mercy O Lord. As if they had said Be mercifull to us for on thy mercy alone we depend and yet hereof for the present there is not the least appearance But see the Notes Psal 4.6 and 50.23 Vers 8. I will hear what God the Lord will speak c. This may be taken either as spoken by the Psalmist in his own name or in the name of all the faithful jointly together as if they were one person And it is added by way of correcting that which went before as if he had said What do I mean thus to complain I will rather patiently with still silence wait upon God
carefully observe what God will now doe for us by way of answering our prayers according to the promises which he hath made to us in his word For he will speak peace to his people to his Saints that is doubtless he will hear their prayers by doing them good will give an answer of peace but let them not return again to folly to wit as being warned by their former sufferings Vers 9. Surely his salvation is nigh them that fear him c. That is God will soon and speedily save those that fear him that glory may dwell in our land that is that whereas for a long time together we have been in a very low and dishonourable condition our land hath lain untilled our towns and cities have been desolate and ruined our religion laws and government have been overturned and our people have been held under bondage despised and derided and looked upon as a people abhorred of God now we may in all these things recover our former glory especially that the worship and service of God may be again set up amongst us in the purity of all his Ordinances that so we may glory in the glorious presence of God amongst us and all men may extoll our happinesse in these regards as in former times This is I conceive the full drift of these words But yet many Expositours refer them to the time of Christs coming into the world to accomplish the work of mans salvation Surely his salvation is nigh them that fear him that glory may dwell in our land that is that Christ may dwell in our land whose glory was as of the only-begotten of the Father Joh. 1.14 and who was indeed the glory of his people Israel Luk. 2.32 not only because he descended from their stock and because the Gospel went forth from them into all the world but especially because through faith in him they had cause of glorying in his righteousnesse according to that of the Apostle 1 Cor. 1.31 He that glorieth let him glory in the Lord and because by the word and spirit of Christ that glorious image of God whereof they were deprived by sin Rom. 3.23 was renewed in them from glory to glory 2 Cor. 3.18 Vers 10. Mercy and truth are met together c. Here the Psalmist sets forth how it shall be with the people of God when God shall have wrought salvation for them and restored them to their former glory as is expressed in the foregoing verse And almost all Expositours refer this to the time of Christs kingdome Mercy and truth are met together that is They shall then be both mercifull and true and faithfull righteousnesse and peace have kissed each other that is they shall also be both just in all their dealings and of a peaceable disposition one towards another And these phrases of meeting together and kissing each other are used to imply that these graces shall every where abound and be found joyntly together amongst the people of God and that one of them cannot be without the other as we see by experience that without justice there can be no peace c. Or else the meaning may be this that as God shall shew mercy to men so men shall be true and sincere in their carriage of themselves towards God and as God shall be righteous in performing all that he hath promised to his people so his people shall enjoy secret peace of conscience in regard of God and so these severall expressions may tend to set forth the perfect reconciliation that shall be wrought betwixt God and his people And then again they may be understood of the work of mens redemption by Christ For therein it may be said 1. that mercy and truth met together both because the truth of God in his threatnings against man for sin was made good in the sufferings of Christ and yet with all mercy was shewed to the sinner in that satisfaction was not required of him in his own person and also because in this great act of mercy which was wrought for poor man there was a declaration of Gods truth in the full performance of all the promises which concerning this he had made to the fathers see Rom. 3.25 26. and Luk. 1.72 73 and 2ly that righteousnesse and peace have kissed each other both because by Christ peace was wrought betwixt God and the poor sinner and yet withall Gods righteousnesse in the punishment of sin was fully satisfied and likewise because by the merits of Christ all believers do obtain righteousnesse for their justification and peace of conscience which must needs follow thereupon Vers 11. Truth shall spring out of the earth c. Some Expositours do understand this also of the person of Christ Truth that is Christ who is the truth Joh. 14.6 shall spring out of the earth that is shall be born upon earth or shall be conceived and born of a woman and righteousnesse shall look down from heaven that is Christ who is the righteousnesse of God and the Lord our righteousnesse Jer. 23.6 shall come down unto us out of heaven from his Father But I take it rather to be a prophecy either 1. of the accomplishment of Gods promises concerning our redemption by Christ Truth shall spring out of the earth that is the truth of God in his promises concerning the Messiah which for a long time seemed to be as seed that is buried under ground shall at last spring up and appear upon earth that being there done which God had promised and righteousnesse shall look down from heaven that is the righteousnesse of God in making good that promise concerning Christ which was long withheld shall at length appear or the righteousnesse which God hath appointed for the justification of sinners shall at length be discovered to men from heaven or 2. rather of the happy condition of Gods people when God should deliver them from their enemies but especially under the kingdome of Christ to wit that truth which seemed formerly to be extinct should then spring up again and that righteousnesse should through the grace of God be again found amongst men yea that these graces of truth and righteousnesse should so abound amongst men as if the earth brought forth nothing but truth and the heavens rained down nothing but righteousnesse so that the Church hereby shall be in as flourishing and joyfull a condition as the earth seems to be when being blessed from heaven it is filled with a rich and a plentifull encrease But yet some do understand the first clause of the truth that is in man and the second of the righteousnesse of God Truth shall spring out of the earth that is men shall become eminently true and faithfull both in word and deed and righteousnesse shall look down from heaven that is the Lord discerning this shall righteously make good his promises to them and command a blessing upon them from heaven Vers 12. Yea the Lord shall give that which is
away his life by judging him to be a malefactour not worthy to live and so proceeding against him in a judiciary way which we know was the condition both of David and Christ PSALM CX Vers 1. THe Lord said unto my Lord c. Though this might be taken as spoken by the people of Israel concerning David who was indeed a glorious type of Christ and did by the mighty help of God subdue all his enemies round about him see the Note Psal 89.27 yet I rather take it to be only a prophesy concerning Christ and that 1. because there are some passages in this Psalm which cannot with any shew of probability be applyed to David as that vers 4. for how can it be said that David was a priest much lesse a priest for ever or that there was a priesthood after another order the order of Melchizedek erected by God at that time when the priesthood after the order of Aaron was still settled in the Church 2. Because our Saviour himself alledged this very Text to the Pharisees Matth. 22.43 as a passage commonly acknowledged to be meant concerning the promised Messiah and that to prove that he was to be more then mere man for when the Pharisees had acknowledged that Christ when he came was to be the son of David our Saviour objected this very place to them How then saith he doth David in spirit that is by the spirit of prophesy call him Lord saying The Lord said unto my Lord Sit thou on my right hand till I make thy enemies thy footstool If David then call him Lord how is he his son and the Evangelist adds there immediately vers 46. that no man was able to answer him a word which was a clear proof that in those times this was generally acknowledged to be a prophesy concerning Christ or else the Pharisees would soon have objected that 3. Because the Apostle Heb. 1.13 doth in effect say that no angel and therefore much more no mere man could be capable of that honour which is promised in these words To which of the angels said he at any time Sit thou on my right hand untill I make thine enemies thy footstool and 4. Because the Apostle Peter doth expresly say Act. 2.34 35 that it is not the people that speak here of David their Lord but that it is David himself that speaks these words The Lord said unto my Lord and that those words Sit thou on my right hand c. could not be meant of David because David was not taken up into heaven as Christ was For David saith he is not ascended into the heavens but he saith himself The Lord said unto my Lord Sit thou on my right hand untill I make thy foes thy footstool These words therefore The Lord said unto my Lord c. are doubtlesse a prophesy concerning the kingdome of Christ for the fuller understanding whereof we must know 1. that David calls Christ here his Lord both as he was God and as he was his King and Redeemer 2. that by the Lords saying that which is here mentioned to Christ Davids Lord is meant that God the Father had from all eternity decreed this concerning Christ his Son and did in time make known this his decree and promise both to Christ and to his Church 3. that by Christs sitting at the right hand of God the Father is meant the advancement of Christ as he was both God and man in one person to the supremest place of power and authority of honour and heavenly glory under God the Father for this word sitting implyes reigning with continuance after he had finished the work of mans redemption even as a prince that sits in his throne of glory and Gods right hand notes the next place of power and glory under God or as some expresse it a place of equall power and authority with God even that he should be advanced far above all principality and power and might and dominion Eph. 1.21 and should from the highest place of heavenly glory as Mediatour and his Fathers Deputy reign over the whole world which is therefore called the right hand of the majesty Heb. 1.3 and the right hand of the power of God Luk. 22.69 and 4. that in those words untill I make thine enemies thy footstool though the act of subduing Christs enemies be ascribed to God the Father yet we cannot thence inferre that Christ doth not himself subdue his enemies for what things soever he that is the Father doeth these also doeth the Son likewise only acts of power are usually ascribed to God the Father not only because Christ as the Mediatour is assisted by the Father in all that he doeth but also because whatsoever the Son doeth he doeth it by that power which he hath from the Father by his eternall generation And as for this word untill though it doth not alwaies imply a certain prefixed time unto which that which is affirmed shall be and no longer as Gen. 28.15 and Psal 112.8 may seem rather to imply a certain determinate time for though there is no question but that Christ shall reign with God the Father unto all eternity see the Note Psal 45.6 yet because it is as certain that when death the last enemy of Christ is once wholly subdued he shall no longer reign as he doth now to wit as a Mediatour and as his Fathers Deputy gathering and defending his Church against her enemies and interceding with his Father in her behalf as formerly but as one true God of the same essence with the Father he shall reign without any externall means or instruments without word or Sacraments without enemies or hindrances c. therefore here I say this word untill may imply that Christs kingdome as Mediatour should continue till all his enemies were subdued and that then he should voluntarily resign it into the hands of the Father which is that the Apostle saith 1 Cor. 15.24 28. Vers 2. The Lord shall send the rod of thy strength out of Zion c. That is thy mighty and powerfull kingdome the scepter the sign being put for the thing signified or thy strong scepter the scepter whereby thou dost shew forth thy power that is the preaching of the Gospel accompanied with the mighty working of the spirit of Christ for this is the scepter whereby Christ doth mightily subdue and govern his people and therefore is the Gospel called the word of the kingdome Matth. 13.19 and the power of God unto salvation to every one that believeth Rom. 1.16 And accordingly the summe of that which is here said is that though the Gospel should be first published and the spirit should be first poured forth upon the Apostles in Jerusalem Act. 2.4 yet from thence it was to be spread abroad all the world over and so though the foundations of his kingdome should be laid in Zion yet it should be extended afterwards unto the farthest parts of the earth see the Notes Psal 2.6 8.
the joy of the Church is set forth upon the conversion of the Gentiles Isa 60.5 thine heart shall fear to wit with admiration be enlarged to wit with joy because the abundance of the sea shall be converted unto thee c. And indeed as sorrow streighteneth the heart so joy doth dilate enlarge it this spirituall joy is the true well-spring of all free forward chearfull obedience Vers 36. Encline my heart unto thy testimonies not unto covetousnesse And so consequently not unto any other sinfull lusts Only covetousnesse is particularly expressed because that doth in a speciall manner take men off from the love study of Gods law is the root of all evil hereby also is implyed that Gods testimonies are better then all riches Vers 37. Turn away mine eyes from beholding vanity c. That is from looking so after vain things as for them to neglect thy law from beholding them so as thereby to be brought inordinately to affect them to be intangled in any sinfull practise quicken thou me in thy way that is direct me so in thy way that I may live thereby or cause me to live according to thy laws or which I like the best cause me to walk on with all livelinesse chearfulnesse zeal in the way of thy commandements Vers 38. Stablish thy word unto thy servant c. That is By thy spirit assure me that thy promises shall be made good to me or Perform what thou hast promised to thy servant who is devoted to thy fear that is who am only desirous carefull that I may continually persevere in thy fear who am therefore one of those to whom those promises are made Vers 39. Turn away my reproach which I fear c. I conceive that this is much the same with that which he had said before vers 31. O Lord put me not to shame for which see the Note there Yet some Expositours do limit this to the reproach of loosing the kingdome promised or the reproaches which he feared would befall him for the sin which he had committed in the matter of Uriah again others with more probability because of those words which I fear do understand it of the reproach which shall be the portion of the wicked at the day of judgement as if he had said The reproaches of men I fear not but that which I fear is lest I should be cast off with shame before thy tribunal let not that I beseech thee Lord be my portion or else of his fear lest the word truth of God should suffer reproach by his means as if he had in vain made his boast of them And accordingly we must understand the following clause for thy judgements are good that is they are holy just righteous faithfull profitable delightfull to those that observe them as if he should have said Therefore let them be so to me let me not be ashamed of the hope I have placed in them or Therefore cause me still to cleave close to them and not to bring reproach upon my self by any sinfull swerving from them or Therefore it is not sit that I should be erproached by men as an evil doer as long as I observe these good judgements and make them my rule in all things whatsoever Vers 40. Behold I have longed after thy precepts quicken me in thy righteousnesse That is quicken me in thy law which is exactly righteous the only rule of true righteousnesse see the Note above vers 37 or quicken me according as thou art a righteous God see the Note Psal 5.8 what is meant by quickning see in the Note above vers 25. Vers 42. So shall I have wherewith to answer him that reproacheth me c. That is to confute stop the mouths of them that reproach me for being so strict in my waies for trusting in thy word namely by shewing how God hath made good his promises to me for I trust in thy word it is as if he had said therefore let me have wherewith to answer those that reproach me for my confidence therein Vers 43. And take not the word of truth utterly out of my mouth c. As if he had said Whereas I have hitherto made profession of thy truth gloried of thy promises bring me not now into such a condition either by withholding thy grace or by not affording the help thou hast promised me in my trouble that I should now be afraid to professe thy truth or to glory of thy promises as I have done at least though thou mayest to try me leave me in such a condition for a time yet let it be but for a time take not the word of truth utterly that is for ever out of my mouth for saith he I have hoped in thy judgements that is thy word promises or the judgements thou hast threatned against wicked men which thou hast said thou wilt execute on the behalf of thy faithfull servants Vers 45. And I will walk at liberty That is chearfully willingly securely as being delivered from the bondage of sin freed from those doubts fears and terrours wherewith wicked men are perplexed It is in the Hebrew I will walk at large for which see the Notes Psal 4.1 Vers 48. My hands also will I lift up unto thy commandements c. That is I will with all earnestnesse endeavour to doe what is therein enjoyned or I will with all eagernesse embrace and study them as men reach forth their hands to those things they do most earnestly desire Yet some conceive that in these words the Psalmist alludes to the lifting up of the hands in swearing or prayer that he desired to imply thereby that he would bind himself by an oath to the observation of Gods laws or that he would addresse himself to the study of them with prayer to God for assistance therein Vers 51. The proud have had me greatly in derision c. That is They have derided me with all possible bitternesse that continually day by day And who he means by the proud see in the Note above vers 21. Yet have I not declined from thy law that is from the study of thy law from the waies of piety therein prescribed or to seek redresse or comfort in my troubles any other way then from thy word Vers 52. I remembred thy judgements of old O Lord have comforted my self Some by Gods judgements here understand the laws of God which were written in mens hearts from the first creation But though these may be included yet it is clear that the righteous acts of the Lord recorded in the Scriptures which God as a just judge had executed in all ages according to the threatnings annexed to his laws both in the punishments of the wicked the deliverances of his righteous servants are the judgements wherewith David is said here to have comforted himself Vers 53.
not able to give full contentment to a mans mind or support to his heart at least in all conditions afflictions But thy commandement is exceeding broad to wit in that 1. it comprehends infinite incomprehensible treasures of wisedome knowledge nothing pertaining to holinesse or happinesse is wanting in it nothing requisite for the direction of all men in all conditions neither is it possible to expresse the innumerable benefits which it yields to those that enjoy it and 2. it is to be an eternall rule of truth righteousnesse unto the Church according to that Matth. 24.35 Heaven earth shall passe away but my words shall not passe away when all earthly things shall fail men the word shall still be a sure counsellor and comforter to them it shall support them in all afflictions even unto death and the comforts thereof shall abide with them for ever Vers 98. Thou through thy commandements hast made me wiser then mine enemies c. To wit not only because thereby he became wise unto salvation which is the only true wisedome far above the worldly wisedome of his enemies but also because this wisedome of walking in Gods waies was more prevalent to preserve him then the craft policy of his enemies was to insnare destroy him And observable it is that the great politicians in Sauls Court that were advanced to high places for their great wisedome subtilty were of the chief of those enemies of whom David here professeth that he excelled them in wisedome For they are ever with me that is thy commandements are rooted in my heart I do alwaies think meditate on them make them my Rule in all things Vers 99. I have more understanding then all my teachers Through Gods abundant grace the faithfull do many times outstrip their godly teachers in knowledge piety Yet because David spake not this by way of boasting but to set forth the great benefit of being taught out of Gods word it is not improbably thought by some Expositours either that David spake this of those that had instructed him in humane learning meaning that from the word of God he had learnt wisdome farre excelling that which they had taught him or else of those that were publick teachers in the Church but yet were in those corrupt daies of Saul carried away as well as others with the common iniquity of the times and haply in their very teaching complyed with the humours of Saul his princes and courtiers Vers 104. I hate every false way That is every way of errour sin for these are called false waies both because they are not agreeable to the word of truth and likewise because they will surely deceive those that expect any good from them Vers 108. Accept I beseech thee the free-will-offerings of my mouth c. That is say some Expositours the vows and promises before mentioned that he would keep Gods laws such as that vers 106. I have sworn I will perform it that I will keep thy righteous judgements But it is rather meant of his prayers praises the Psalms which he composed sung to the praise of God which are tearmed the calves of our lips Hos 14.2 see the Notes also Psal 50.14 15. And it may well be that in this request he had respect unto his exile desiring that seeing in that regard he could not offer any other sacrifices God would therefore accept of these free-will-offerings of his mouth Vers 109. My soul is continually in my hand That is My life is continually in danger The expression seems to be taken from the condition of souldiers in battel who may well be said to have their soul in their hands because they are in such continuall danger that unlesse they secure themselves by a strong hand they are but dead men But see the Notes Judg. 12.3 Job 13.14 Vers 111. Thy testimonies have I taken as an heritage for ever To wit as chusing esteeming them above all things whatsoever See the Note Deut. 33.4 Vers 113. I hate vain thoughts c. That is I hate not only the doing but even the very thinking of evil though I cannot wholy keep such thoughts out of my mind yet I hate resist them But because the following clause but thy law do I love is added as in opposition to this therefore the most of Expositours do particularly understand this of all humane inventions wherewith men merely out of their own carnal reason might think to serve please God or might flatter themselves in any way not truly agreeable to Gods word and that these they are which David here professeth were hatefull to him that because he only made the law of God the rule of his life Vers 116. Vphold me according to thy word that I may live c. That is Uphold preserve me alive maugre the rage of mine enemies or uphold me in faith and piety comfort that so my soul may still be quickned with the grace cheared with the comforts of thy spirit And to the same purpose is the following verse Hold thou me up and I shall be safe c. Vers 118. Thou hast troden down all them that erre from thy statutes c. To wit though they were never so high did never so proudly exalt themselves against thee for their deceit is falsehood that is either 1. the shews of piety wherewith such men deceived the world are false and counterfeit or rather 2. there is nothing but falsehood in their fraudulent practises wherewith they seek to ruine Gods faithfull servants which must needs therefore make them hatefull to God who is a God of truth herein David might have respect to the false slanders which his enemies raised against him or 3. all the subtle devices wherewith they seek to prevail against the faithfull do usually fail them and come to nothing themselves being often taken in the snares which they layd for others or 4. which most Interpreters do pitch upon the imaginations carnall confidences wherewith they flatter themselves to the deceiving of their own souls either concerning any good they expect in their waies of wickednesse or concerning their hopes of securing themselves escaping the judgements of God prove alwaies in the conclusion lying vanities However the Psalmists drift here in adding this concerning the dreadfull end of wicked men is to imply that for this partly he was the more carefull not to doe as they did but to study Gods law that he might walk in his waies trust in his goodnesse as is more evident in the following verse Vers 119. Thou puttest away all the wicked of the earth like drosse c. That is Though wicked men live a while mingled amongst thy faithfull people as drosse is with gold silver yet at last thou art wont to take them away even the greatest as well as the meanest as drossy worthlesse things that so thy Church may be the
earth shall praise thee O Lord when they heare the words of thy mouth That is So many of the kings of the earth farre near as shall heare how wonderfully thou hast made good what thou hadst spoken concerning me both when thou didst command me to be anointed king when thou didst promise to settle me in the throne of Israel though I lived then in a low mean condition shall hereupon praise thy name Yet because David was a type of Christ we may well also understand this of the kings of the Gentiles when they should be converted upon the preaching of the Gospel to them Vers 5. Yea they shall sing in the waies of the Lord. That is They shall with singing praise the works of the Lord in bringing me to the kingdome which he had promised me the manifold strange waies whereby he brought it about or They shall praise the Lord with singing they themselves the whilst walking in the waies wherein the Lord hath appointed them to walk But this indeed may be most fitly said of the converted Gentiles with respect to their exceeding joy for the glad tidings of the Gospel Vers 6. Though the Lord be high yet hath he respect unto the lowly c. That is Though the Lord be a God of transcendent majesty hath his habitation in the highest heavens yet he beholdeth the lowest the meanest and the most despised amongst men yea he beholdeth them with a favourable countenance to pity deliver exalt them in due time especially when they are also of an humble and lowly spirit For that this is included appears by the following clause but the proud he knoweth afar off that is though he knoweth them well enough yet it is not in a friendly manner but with contempt he stands aloof from them even as they look with contempt upon others so doth the Lord upon them And then taking these words also as spoken with reference to the times of Christ the meaning is clear to wit that God is very tender over poor humbled sinners but that he abhors those that are proudly conceited of their own righteousnesse Vers 7. Though I walk in the midst of trouble thou wilt revive me That is Thou wilt preserve and deliver me even when I might seem to be in the very jaws of death or Thou wilt comfort me against all terrours and sorrows inward and outward see the Notes Psal 71.20 and 80.18 Vers 8. The Lord will perfect that which concerneth me c. That is Though I should still meet with more and more troubles and though mine enemies should still rage never so much against me God will perfect the work of my deliverance and salvation yea whatever he hath promised to doe for me Thy mercy O Lord endureth for ever forsake not the works of thine own hands that is give not over what thou hast begun to doe for me PSALM CXXXIX Vers 1. O Lord thou hast searched me and known me That is thou hast exactly known me see the Note Psal 7.9 Yet some take it thus that God had proved and sifted him by many trials and so had exactly discovered all that was in him But now the scope of this long discourse which David here enters into concerning the omniscience of God was either 1. hereby to intimate that he made his addresses now to God with all sincerity as to an all-seeing God or 2. hereby to appeal as it were to God concerning his innocency in regard of the false slanders of his enemies as that he did no way favour any wicked or bloudy purpose in himself or in others which he seems to urge vers 19. Surely thou wilt slay the wicked O God depart from me therefore ye bloody men or 3. hereby to presse God to help him because he knew his streights exactly understood his condition in every regard Vers 2. Thou understandest my thought afar off That is Though thou art in heaven I upon earth yet thus far off thou knowest every thought of my heart or rather Thou knowest my thoughts long before they be brought to effect or long before they come into my mind Vers 3. Thou compassest my path c. This may be read as it is in the margin Thou winnowest my path then the meaning is that God did as clearly see every way of his as the corn is seen when it is winnowed from the chaff But reading the words as they are in our Bibles Thou compassest my path c. the meaning must needs be that God was on every side present with him whereever he was whatever he did therefore must needs know all his actions And indeed considering the expressions here used Thou compassest my path my lying down art acquainted with all my waies it is not improbable which some think namely that David doth herein allude to the knowledge which huntsmen often get of some wild beast by watching tracing her every way that they know exactly where she useth to goe where to lye both by day night and are acquainted with all her paths see also vers 5. Vers 4. For there is not a word in my tongue but loe O Lord thou knowest it altogether That is I speak not a word but thou knowest it yea and with what mind and to what purpose it was spoken or If I be but about to speak whilst my words are yet as it were in my tongue thou knowest what I mean to say before I speak it or though I should never speak it Vers 5. Thou hast beset me behind and before c. That is Thou dost environ me on every side with thine omnipresence see the Note above vers 3 and laid thine hand upon me that is there is no fleeing out of thy sight or presence I am in that regard as if thou layedst thine hand upon me and keptst me prisoner that I should not stir away from thee or this phrase may be used to imply that he must needs be every where in Gods eye because he was upheld preserved and guided led by Gods all-disposing power and providence so that he could not turn or stir any where but as he would have him Yea some conceive that here again David alludes as before vers 3. to a huntsmans besetting and seising upon some beast he hath pursued when at last he claps his hand upon her Vers 7. Whether shall I goe from thy spirit c. That is that I may be where thou who art an infinite spirit art not present as it is more clearly expressed in the following clause or whether shall I flee from thy presence Or Whether shall I goe from thy spirit that is to be hid from thy eye that thou maist not know where I am Because men know understand things by their spirit which is a faculty of the inward man according to that 1 Cor. 2.11 what man knoweth the things of a man save the spirit of a man
I will recompence evil c. That is Do not so much as threaten it with thy lips or purpose it in thy heart to wit not only because it is not lawfull so much as to think evil but also because when men have once said they will doe a thing they are apt to think that then in point of honour or conscience they are bound to doe it but wait on the Lord and he shall save thee he doth not say and he shall revenge thee but and he shall save thee intimating that men should not desire God to take vengeance on their enemies but only that he would defend them from their enemies Men are apt to think that if they do not revenge injuries every one will trample over them and so they shall be utterly undone But the Holy Ghost here assures them that there shall be no anger herein because God shall preserve them And how much better is it that God should save them then that they by any wicked means should save themselves Vers 23. Divers weights are an abomination to the Lord c. See the Note above vers 10. and chap. 11.1 and 16.11 and Deut. 25.13 and a false balance is not good see the Notes chap. 17.26 and 18.5 Vers 24. Mans goings are of the Lord c. See the Notes chap. 16.1 9. Psal 37.23 how can a man then understand his own way that is since all our actions and the successe thereof depend wholly upon Gods providence therefore it is not possible that man should know his own way to wit what is most expedient to be done by him or what the event shall be of what he doeth Vers 25. It is a snare to the man who devoureth that which is holy c. That is It is a sin that bringeth destruction upon men see the Note Deut. 7.16 As birds are destroyed by eating the meat which is laid for them within the snare fishes by swallowing the bait upon the hook so is it with such sacrilegious persons And by devouring that which is holy is meant not their eating of Gods holy sacrifices in those times in a heedlesse rash and profane manner without any devotion as some conceive but mens alienating to their own private ends any thing that was consecrated to holy uses or which they themselves had vowed to holy uses And if this last be included then are the following words added for the farther illustration thereof and after vows to make enquiry to wit whether he can doe what he hath vowed or no or whether he be so indispensably obliged by his vow that there is no way to be disengaged from it or if he do break his vow what satisfaction he may some other way make unto God And observable it is that even this enquiring about not fulfilling a vow because it manifests a desire men have to doe it is made a grievous sin yea though the vow be never broken Vers 26. A wise king scattereth the wicked c. That is when they are combined together in any way of wickednesse he disperseth them or he cuts them off from amongst the people see the Note above vers 8. even as the husbandman with his fan driveth away the chaff from the wheat for that he alludeth in these words to the husbandmans fanning or winnowing is the more probable because in the following clause and bringeth the wheel over them he seems also to allude to the cart-wheels wherewith in those times they were wont to beat out their corn whence is that Isa 28.27 28. The fitches are not threshed with a threshing instrument neither is a cart-wheel turned about upon the cummin c. But yet this may be meant of some kind of engine called the wheel used for the torturing and executing of malefactors even as it is stil in many countries at this day Or there may be an allusion in the words to the chariot-wheels which they used in the wars wherewith they ran over the bodies of those that were beaten down before them Vers 27. The spirit of a man is the candle of the Lord c. That is the soul of man because of the reason and understanding wherewith God hath endued it is as a bright shining lamp which God hath set up within man by the light whereof men see their waies and are enabled to order their waies as they ought to doe And some conceive too that Solomon doth the rather use this expression 1. because the soul is in the body of man as a candle in a lanthorn 2. because in regard of its remaining light even since the fall of man it is as a lamp shining in the dark night of corrupt nature 3. because the light of it is as easily by death extinguished as a candle is blown out And then by those following words searching all the inward parts of the belly is meant either particularly that reflect act of mens understanding which we call conscience whereby men do discern and judge of the most secret thoughts and affections and desires of their own hearts according to that of the Apostle 1 Cor. 2.11 What man knoweth the things of a man save the spirit of man which is in him and that especially when the soul is enlightened with grace and so doth thereby the better discover both his corruptions and graces and discern in what state he stands with God yea some understand it of mens discovering that which is in other mens hearts for which see the Note above vers 5. or rather more generally that by the light of reason men are able to search out those deep and hidden things that are as much hidden from the outward view of man as are the entrails in a mans body and that there is scarce any thing so secret either in nature or religion which men by their knowledge and wisdome will not discover And very probably we may think that this here is added with reference to the foregoing verse because it might be questioned how a king can scatter the wicked seeing wicked men are usually so cunning to hide their wickednesse Solomon answers here by a mans wisdome and understanding the secretest things may be discovered Vers 28. Mercy and truth preserve the king c. As if he should have said Kings endued with these graces need in a manner no other guard about them both because hereby they procure the favour of God and man towards them and likewise because they cut off the wicked that are perillous to them and to their thrones But see the Notes chap. 3.3 and 16.6 and Psal 61.67 As for the next clause and his throne is upholden by mercy that is added to shew either that however mercy and truth do both tend to a kings preservation yet mercy hath the chief stroke therein or else that as these graces are a great means of safety to a kings person so they are also a great support to his kingdome for though mercy be only here again expressed yet
people are so unstable in their affections to their Princes that by this meanes the state of Kings and Princes rests upon such uncertaine grounds and that they are usually thus causelesly cast off by the people and live to see another preferred so before them is a vanity on every side and must needs be a trouble griefe and vexation to Princes CHAP. V. Vers 1. KEep thy foote when thou goest to the house of God c. Two severall wayes we may conceive of Solomons inserting that which here followes concerning the worship of God for 1. His aime might be by teaching men how to worship God in a right manner to imply a higher and stranger vanity then any he had yet spoken of namely the vanity that may be in the manner of mens worshipping God So true it is that all things under the Sunne are vanity that if they look not the more narrowly to themselves even in their Religion and worshipping of God there may be much vanity found And this Solomon doth here covertly intimate by giving men this caveat that they should beware of this vanity Or 2. His aime here may be to prescribe the only true remedy for all the foregoing vanities Having shown that all things under the Sunne are meere vanity and vexation of spirit by declaring that neither knowledge nor pleasures nor honours can make a man truly blessed or yield a man compleat tranquility of mind no not the royalty of Kings and Princes which is the highest he could goe for worldly felicity he makes here a digression to shew wherein notwithstanding we may attaine happinesse and tranquility of mind not only hereafter but also in this life and that is by the true feare of God one chiefe part whereof is Gods worship Only we must then be carefull that we worship God in a right manner least otherwise our very worshipping of God proves no better then vanity To which end he gives us this Caveat Keep thy foote when thou goest to the house of God that is either to the Temple or the Synagogues and by keeping the foote is meant that because men are apt to erre and offend in duties of Gods worship therefore when they goe to the house of God they should watch carefully over themselves to observe in what manner they enter upon and performe holy duties and to look to it that they doe no way offend therein even as men that goe in dangerous wayes are wont to look very warily to their steps that they doe not stumble and fall so they that undertake to worship God in the holy assemblyes of his people must be very carefull that they goe thither with due preparation of heart that they behave themselves there with all reverence modesty and sobriety that they refraine all worldly and sinfull thoughts and take care that their senses and outward behaviour their hearts thoughts intentions and affections be ordered in a right manner yea and there may be also in this expression an allusion to that custome of the Priests washing their feete when they went into the Tabernacle or Temple Exod. 30.19 20. Whereby was signified with what pure hearts and undefiled consciences purged from the pollution of sinne by faith and repentance men should enter upon the holy duties of Gods worship men of uncleane spirits being as unfit to enter into Gods house as men with uncleane dirty feete are fit to goe into the neatest roomes of a Princes Palace And be more ready to heare that is to heare and learne and obey the word of God then to offer the sacrifice of fooles that is of wicked men voyd of grace and true understanding who are said to offer the sacrifices of fooles because there can be no greater folly then to think so sillily of God as that he minds sacrifices in themselves or is pleased at any time with the hypocriticall sacrifices of those whose hearts and lives are wicked yet some understand this also of those that are not carefull to learne from the word of God how they ought to worship him and then to keep close thereto but think to please God with their own inventions for they consider not that they doe evill to wit in giving God sacrifices without obedience so that indeed they doe they know not what they never think how they displease God with such hypocriticall services yea think that they doe very much please God with their sacrifices whereas indeed he loaths and abhorres them Vers 2. Be not rash with thy mouth c. To wit In praying to God in his house and Sanctuary for having spoken in the foregoing verse of hearing and obeying Gods word here he gives direction for another part of Gods worship which is prayer Let not thy tongue run before thy wit in praying doe not speake cursorily and unadvisedly but prepare thy selfe before hand and let not thine heart be hasty to utter any thing before God that is doe not only avoyd uttering any thing rashly which you never thought of before you spake it but beware also of blurting out any thing in prayer so soone as ever it comes into your thoughts but with serious and mature deliberation think well beforeâ—hand of what you meane to say to God and so set your thoughts in order with trembling and feare All which is enjoyned that men may not beg any thing of God thorough rashnesse and unadvisednesse that is unlawfull inconvenient or hurtfull nothing but what is according to his will and in such a manner as he requires with faith and fervency of spirit with all humility modesty sobriety and reverence For God is in heaven and thou upon earth that is there is an infinite distance and disproportion between God and thee God is the most high God the high and lofty one that inhabiteth eternity Isa 57.15 whereas thou art a poor earthly vild wretch a weak fraile creature made of the dust and dwelling on the dust This I say is the chiefe thing that is intended in this expression But yet God being in heaven may also imply 1. that God is omniscient from above beholding all things that are done here below Psal 11.4 and therefore see how all men behave themselves in his presence 2 that he is Almighty ruling and governing the whole world and the fulnesse thereof 2 Chron. 20.6 and therefore able to punish at his pleasure all that behave not themselves in his service as they ought to doe and 3. that he is infinitly Holy therefore one that will be served in a pure and holy manner Isa 57.15 In all which respects it is fit therefore that men should avoyd all rashnesse and unadvisednesse in calling upon God therefore let thy words be few As if he had said That thou mayest the better avoyd all rash uttering of any thing that may be offensive to God in thy prayers be carefull to avoyd all tedious prolixity and all heartlesse and unnecessary repetitions in praying Neither often nor long praying nor yet frequent
following clause and the patient in spirit is better then the proud in spirit if understood of patience in bearing reproofes doth well suite with this Exposition 3. It is thus also in regard of the commendable wayes and endeavours of men The end there is better then the beginning both because perseverance is that which crownes every good action It is an easie matter to begin well but all is to no purpose except men hold out unto the end and likewise because the beginnings in such cases may be difficult and painful and encountred with many discouragements as it is in the study of learning in all noble and vertuous enterprizes in the bearing of afflictions and such like but then the end is fruitful and pleasing and makes abundant amends for all that was at first endured But the main scope of Solomon in these words is to prescribe Moderation of minde and patience to men as the best remedies against those evils hinted in the foregoing verse As namely 1. the madnesse of oppressors and 2. the rage and fury of those that are oppressed for 1. whereas men that cannot contentedly rely upon Gods provision but resolving that they will enlarge and better their estates do thereupon fall to oppressing of others if they would consider the end and issue of things to wit that though God gives but little to men at first yet when they quietly waite upon him he doth many times at last advance them to great estates and that on the other side he doth alwayes severely punish oppressors and deliver those at last that are oppressed by them this would cure the madnesse of oppressors and make them moderate their greedy desires after outward things and teach them quietly to submit to the providence of God and secondly If men that are impatient because of oppressors would consider that God doth alwayes order the confusions and miseries wherewith such men fill the world to end in the glory of his name and the good of his poor oppressed people so that frequently oppressors do at last pay dearly for their cruelties and they on the other side that sowe in tears do reap in joy this would make men patient in times of greatest oppression and hereto agreeth the following clause where in stead of saying and the patient in spirit is better then the hasty in spirit he saith and the patient in spirit is better then the proud in spirit because pride is the root whence all impatience doth spring both that when men cannot endure any wrong or injury and that also when men cannot stay Gods leasure nor quietly expect the issue of things but if all goes not with them presently according to their desires they will bribe or oppresse or do any other evil wherewith they can hope to bring about their purposes Vers 9. Be not hasty in thy spirit to be angry c. To wit because of the oppression and injustice that thou seest in the world or because of any injuries that are done thee or the prosperity of those that are oppressors and injurious for anger resteth in the bosome of fools that is such angry persons are certainly fools and that not only because such anger bereaves men of reason and wisdom and maketh them behave themselves foolishly many severall wayes but also because it is a sure evidence of fools See the Notes Pro. 14.17.29 27 3. The fools heart is the proper and peculiar place where anger is to be found yea constantly dwelleth there that is the habit of anger abides there though the passions it puts men into may be transient and passe away the fool could not else at all times have it so ready at hand to enrage and inflame him This I conceive is chiefely here intended yet withall this expression of angers resting in the bosom of fools may besides imply that such men are wont to love and cherish and defend their anger or that it is especially the long continuance of anger that proves men to be fools when they suffer the Sun to set upon their wrath as the Apostle speakes Eph. 4.26 Vers 10. Say not thou what is the cause that the former dayes were better thou these c. As if he should have said Do not pretend this for thy impatience Do not vex and afflict thy self grumbling within thy self and by way of repining and murmuring against God complaining continually that things went better and men were better formerly then now for thou doest not enquire wisely concerning this that is It is an act of most egregious folly to trouble thy self about this to wit 1. Because it is not simply the times that make men either good or bad A good man will be good in the worst times as a rose will be a rose though it grow upon a dunghill and a wicked man would have been as he is had he lived in the best times Mat. 23.30.2 Because such querulous persons are usually wont to mind onely the evil of the present times but not the good they enjoy and onely the good of former times and not the evil that did afflict them and this comparing of times together may be well charged with folly The world alwayes was and alwayes will be like it self full of sin and misery and therefore in all ages there have been sad complaints of the evil of their times and thirdly and especially because God governs and orders all things in all times by his providence and men may be sure that God disposeth of all things for the best And therefore when things go ill in mens dayes for them to murmure not considering that the sins of the times are the cause of it is no other but to challenge God for not dispensing things aright and such an expostulation must needs proceed from intollerable foolish pride As therefore it is unquestionable that some ages are worse then others both for the abundance of sins and manifold calamities so also it cannot be denied but that men may lawfully with Godly sorrow and holy zeal bewail the sins and judgements of the times wherein they live only they must not do it in a way of murmuring and impatience but leaving the government of all things to God must quietly submit to the will of God concerning the present times wherein they live and the worse the times are the more carefull they must be to walk holily with God and faithfully to serve him in that their generation Vers 11. Wisdome is good with an inheritance c. Here Solomon enters upon another remedy against the vanities and miseries whereto men are subject here in this life or particularly against the vanity of riches or the vanity of murmuring against the evil of the present times and that is wisdome whereof patience and moderation of minde is a part or at least a necessary effect taking an occasion as it may seem to speak hereof from the last clause of the foregoing verse for thou dost not enquire wisely concerning this wisdome is
saith she thy love is better then wine that is the sense and feeling of thy love is more profitable and pleasing more sweet and delightfull then all earthly delicates and creature-comforts Wine maketh glad the heart of man Psal 104.15 Eccles 10.19 it maketh those that are of heavy hearts to forget their affliction poverty and misery Pro. 31.6 7. and that because it doth encrease warme and refine the vitall spirits but now the apprehension of Christs love wrought in the heart of believers by the graces and comforts of his Spirit doth far more chear and revive their soules and enflame them heaven-ward causing them to forget all the feares and griefes wherewith the guilt of sin and terrors of the Law had formerly imbittered their spirits Whence it is that the manifestation of Gods love thorough Christ in Gospel-Ordinances is tearmed Isa 25.6 A feast of fat things a feast of wines on the lees of fat things full of marrow of wines on the lees well refined Vers 3. Because of the savour of thy good oyntments c. In these words there may seeme to be an allusion to a custome very usuall in those Eastern Countries that Bridegroomes used to anoint themselves with sweet oyntments And because it is unquestionable that by Christs good oyntments here are meant the gifts and graces of Gods holy Spirit which were superabundantly conferred upon him Joh. 3.34 God giveth not the Spirit by measure unto him and whereby he was anointed to be the King Priest and Prophet of his Church Isa 61.1 The Spirit of the Lord God is upon me because he hath anointed me to preach good tydings unto the meeke c. see the Note also Psal 45.7 Therefore by the savour or smell of his good oyntments must needs be meant the discovery of these his gifts and graces in the transcendent holinesse of his life his divine teaching and miracles confirming the same and all the good he did for his people whilst he lived upon earth Act. 10.38 together with the sweet refreshing content and delight which they yielded to the soules of those that had any spirituall sense or discerning in them And accordingly also we must understand the following words Because of the savour of thy good oyntments thy name is as oyntment poured forth for hereby must needs be meant either 1. that because of the sweetnesse of these gifts and graces of his Spirit the very naming of him or the hearing him named was as delightfull to her as the smell of some precious oyntment when it is poured forth And it may be also there might be some allusion herein to that name the Messiah or the Christ which is by interpretation the Anointed that name which is above every name Phil. 2.9 And concerning which it is said Act. 4.12 that there is none other name under heaven given amongst men whereby we must be saved or 2ly that his name that is he himselfe see the Notes Psal 5.11 20.1 was as oyntment poured forth both because his gifts and graces are from him poured forth upon all the faithfull Joh. 14.16 according to that promise I will poure out my Spirit upon all flesh Joel 2.28 and by the renewing of the holy Ghost which he shed on us abundantly Tit. 3.5 6. the broken hearts of Christians are healed their soules are strengthened refreshed and comforted as men are in their bodies by precious oyntments and they are consecrated as Kings and Priests and Prophets unto God as likewise because hereby the faithfull doe take exceeding delight in Christ or 3. that because of these his precious gifts and graces his name that is the communicating of the knowledge of Christ by the Gospel and the miracles wrought by them that preached the Gospel Act. 9.15 yields very sweet refreshing delight to the hearts of believers and causeth his fame to be spread abroad from place to place far and neere according to that of the Apostle 2 Cor. 2.14 Thanks be unto God which maketh manifest the savour of his knowledge by us in every place Therefore doe the Virgins love thee To wit Because of the sweetnesse of thy graces and the discovery thereof by the Gospel which makes thy fame to be renowned all abroad And by the Virgins here as most conceive is meant the Spouses Bridemaides or companions namely either 1. particular Churches 2 Cor. 11.2 or else more particularly all true Believers as it is explained ver 4. who doe own the Church Catholick as their mother and doe honour her and attend as it were upon her in comely order as Bride-maides doe upon the Bride and doe love Christ for his graces 1 Pet. 1.8 for these are tearmed Virgins and said to follow the Lamb whither soever he goeth Rev. 14.4 for which see also the Notes Psal 45.9 14. Vers 4. Draw me we will run after thee This againe is I conceive spoken by the Church to Christ as in the person of a betrothed damosel that lying in a languishing condition refuseth to be lifted up and cheared by her companions but calling as it were to her beloved makes known that it was in his power to draw her so that she and her companions too should presently run after him Now the Church and every faithfull soule may be said to be drawn by Christ partly by Christs redeeming her to himselfe of which also some understand that of our Saviour Joh. 12. 32. And I if I be lifted up from the earth will draw all men unto me And if this should be intended the words may be taken as the desire of the Church in the dayes of the old Testament that Christ would come and accomplish the work of their redemption but especially by the Spirit of Christ revealing himselfe and his love to her and thereby perswading and causing her to follow after him in the wayes of faith and love and new obedience according to that Joh. 6.44 No man can come to me except the father which hath sent me draw him which is that drawing of which the Lord speakes Jer 31.3 I have loved thee with an everlasting love therefore with loving kindnesse have I drawn thee and againe Hos 11.4 I drew them with cords of a man with bands of love And indeed by reason of the weight of that carnall corruption which remaineth in the best which doth continually clog them and makes them listlesse lasie and slow of heart in following after Christ Mat. 26.40 the faithfull stand in need to be drawn not only by the first grace whereby their hearts are changed but also by a continuall supply of grace to inable them to withstand all the oppositions they meet with in their way And when they are effectually drawn hereby then they run after Christ amaine see Psal 119.32 according to the direction of his word and the patterne which himselfe hath set them yea and they draw others to run along with them The King hath brought me into his Chambers Here the Church turnes her
of the Law the persecutions of the world and the danger of all judgements and afflictions whatsoever whereto agreeth that promise concerning Christs kingdome Isa 4.6 And there shall be a tabernacle for a shadow in the day time from the heate c. See also the Notes Psal 17.8 91.1 121.5 6. And then by the Churches sitting down under his shadow with great delight is meant 1. Our putting our selves under his protection and government by owning him thorough faith as our Lord and Saviour 2. our abiding and persevering in our faith and union with him Joh. 15.4.3 The quieting of our hearts and spirits by this meanes from all feares and terrors that glorious rest foretold by the Prophet Isa 11.10 which Christ promiseth to all that embrace him by a lively faith Come unto me all ye that labour and are heavy laden and I will give you rest c. Mat. 11.28 29. see also Joh. 16.33 and which Believers have in all ages enjoyed by him Rom. 5.1 Being justified by faith we have peace with God through our Lord Jesus Christ 4. The full satisfaction which this yields to the soules of Believers causing them to sit down and without seeking any farther to place their whole happinesse and content in him alone and 5. the unexpressible delight and joy that doth hereupon cheare and revive their hearts And his fruit was sweet to my tast As if she had said My beloved reapes no fruit nor benefit by me but I reape abundance of fruit and benefit by him not only refreshing under his shadow but also fruit too the golden apples I gather from this my deare and precious apple-tree whereon I dayly feed by faith and find much sweetnesse therein And by this fruit is meant 1 all the workes of his Prophetical Priestly and Kingly office all that he did and suffered for our redemption and salvation the very meditation whereof yields exceeding great delight to the faithfull and 2ly all the spirituall blessings purchased for us and imparted to us thereby as the Gospel the fruit of his lips with all the promises and consolations thereof and all other Gospel ordinances and so likewise Remission of sin justification sanctification with all the fruits of righteousnesse wrought in us thereby our adoption the consolation of his Spirit that hidden Manna Revel 2.17 and what ever other benefits we enjoy through him but especially the hope of glory and life eternall with respect to which fruit it is that Christ is called the tree of life which is in the midst of the paradice of God Revel 2.7 For all these doe yield most sweet and pleasant delight to the soules of those that are made partakers thereof whence are those expressions we meet with in the Scripture Psal 119.103 How sweet are thy words unto my tast yea sweeter then honey to my mouth And Psal 34.8 O tast and see that the Lord is good And 1 Pet. 2.2 3. As new borne babes desire the sincere milk of the word that ye may grow thereby if so be that ye have tasted that the Lord is gracious All the sweets of earthly delights have no relish in them to a true Christian in comparison of the sweetnesse that he finds in Christ and his benefits Vers 4. He brought me to the banquetting house Here the Spouse relates how her beloved had formerly or at present manifested his singular love to her by bringing her into his banquetting house It is in the Original the house of wine and accordingly they translate this place thus He brought me to the wine-cellar and suitably hereunto because wine-cellars are low vaults under ground dark raw and cold but yet withall well stored and fraught with wine that cheareth the heart Psal 104.15 they understand this passage of the great refreshing comforts which Christ doth usually afford his people when he hath brought them for reasons best known to himselfe into an estate of deep and dismal affliction and sorrow That condition of darknesse and trouble which is in it selfe as a dungeon to the Spouse is by Christ made a wine-cellar Psal 119.71 It is good for me that I have been afflicted 2 Cor. 1.4 As the sufferings of Christ abound in us so our consolation also aboundeth by Christ. But reading the place as it is in our translation He brought me to the banquetting house I conceive that by Christs banquetting house here is meant the Scripture or the publick assemblies and ordinances whereto when the Saints are brought thorough the secret swaying of their hearts by his Spirit besides the communion which there they enjoy with Christ and with their brethren he there entertaines and feasts them with all variety of dainties the divers gifts and graces of his Spirit together with the sweetest of comforts working in them joyes unspeakeable and glorious And his banner over me was love They that expound the foregoing words of this verse of Christs making the afflicted estate of his Church to be as a wine-cellar to them doe accordingly understand this clause thus that in the afflictions of his people Christ the Captain of their salvation by the manifestation of his gracious presence amongst them and the love he beares them doth as with a banner displayed cheare them up proclaiming defence to them and resistance against their enemies according to that Isa 59.19 When the enemy shall come in like a floud the Spirit of the Lord shall lift up a standard against him But reading the foregoing words as they are in our Bibles He brought me to the banquetting house I conceive that accordingly in this following clause and his banner over me was love Solomon alludes to the custome of Captains hanging up their Banners or Ensignes over their heads when they made any great feasts thereby to adde the more glory and splendor to their entertainments and the Churches maine intent in these words is to shew that Christ by the manifestation of his love in the preaching of the Gospel doth exceedingly glad and rejoyce her heart And indeed the preaching of the Gospel may well be compared to a Standard a Banner or Ensigne displayed whose Motto or Device is LOVE and that in severall regards 1. Because the great work of preaching the Gospel is to lift up Christ crucified as a Banner displayed in the eyes of all nations to unfold and display before men all the heavenly mysteries of Gods eternall counsell concerning mans salvation and so to publish and make knowne that wonderfull love of God in giving his own Son to dye for poore sinners And hence are those expressions Joh. 3.14 As Moses lifted up the serpent in the wildernesse even so must the Son of man be lifted up to wit in the preaching of the Gospel and Gal. 3.1 O foolish Galatians before whose eyes Jesus Christ hath been evidently set forth crucified amongst you and Eph. 3.8 Vnto me is this grace given that I should preach among the Gentiles the unsearchable riches of Christ that is
the tast she had gotten of those sweet and heavenly dainties wherewith he had feasted her for in this case hope deferred maketh the heart sick Pro. 13.12 especially if it be accompanied with a feare of loosing what hath been formerly enjoyed and the soule that is transported with such vehement desires after the full enjoying of Christs presence must needs be as sick of the world yea dying to the world and senselesse of all things that are here below and be alwayes panting and sighing and groaning after the enjoying of Christ in his kingdome of glory Psal 73.25 26. Whom have I in heaven but thee and there is none upon earth that I desire besides thee My flesh and my heart faileth c. And then secondly for the help she requires Stay me with flagons comfort me with apples we must know 1. that it is Christ or rather the Ministers of Christ and other private Christians to whom she speakes and 2ly that by the flagons and apples wherewith she desires to be stayed and upheld and comforted are meant the cordial promises and comfortable doctrines of the Gospel together with the fruits of Christs Mediation which she desires may out of the Scripture the bowles and flagons of the Sanctuary be applyed to her heart and conscience and that in the fullest measure for the strengthening of her weake faith and the chearing and reviving of her drooping spirits that her consolations might abound through Christ for as it was the discovery of Christs love that had wounded her so it was only the manifestation of the same love that could heale her againe Make me to heare joy and gladnesse that the bones which thou hast broken may rejoyce Psal 51.8 Vers 6. His left hand is under my head and his right hand doth embrace me There may well be in these words an allusion to the manner of their sitting on their beds if I may so call it in those times when they feasted together which was that they lay along as it were in one anothers bosomes the first having his left hand under the head of him that was next him so that with his right hand also he might embrace him and so it was in order with all the rest However it is cleare that the fainting Spouse doth here glory in the tender care of her beloved over her in that so soone as ever she had called for help to them that were about her he himselfe had presently catched her up in his armes and cherished her it is the Apostles word Eph. 5.29 even as a â—oving husband is wont to cherish his sick wife which may be meant of Christs chearing up his afflicted people by the immediate motions of his Spirit as it were preventing the outward meanes of grace or else of his working effectually together with the outward means to make them successefull for the reviving and bearing up of their fainting spirits As for these expressions His left hand is under my head and his right hand doth embrace me all that I conceive is intended hereby is that when the hearts of his people are ready to faint Christ is wont to imploy all his power for their support bearing them up as it were with both his hands or that by all possible expressions of his ardent and tender love as by so many close and fast embraces he doth labour to assure them how neare they lye to his heart how inseparably they are united to him that he may keep them from sinking under any sorrowes and beare up their hearts in the expectation of their future glory see Psal 37.24 Vers 7. I charge you O ye daughters of Jerusalem c. Who are meant by these daughters of Jerusalem see in the Note Chap. 1.5 Because this verse is severall times repeated in this Song it may seeme to be inserted after the manner of those verses which we use to call versus intercalares wherewith as the foote of the Song Pastorals and Marriage-Songs are in other Poets often interlaced very many Interpreters translating the last words of this verse until she please not as they are in our Bibles until he please doe accordingly conceive of this as the Bridegroomes charge enjoyning those about his Bride that seeing she was after her languishments fallen asleep in his embraces they should be very carefull not to disturb or awaken her which they understand of taking heed that the Churches peace be not broken by heresies or schismes or any other disturbances whatsoever But according to our Translation these are clearely the words of the Spouse which may also seeme the more probable both because as the foregoing words so also those that follow are her words and likewise because it seemes to be one of the decorums of this Song that the Bridegroome speakes only to his Bride-men and companions it is alwayes the Bride that speakes to her Bride-maides the daughters of Jerusalem It is the Spouse therefore that lying in the embraces of her beloved and apprehending that in this posture he might lay himselfe to rest doth therefore charge her Bride-maides not to trouble or disquiet her beloved whilst he was pleased thus to cheare her up with his embraces I charge you O ye daughters of Jerusalem or as it is in the Hebrew I adjure you I charge you as by an oath by the roes and by the hindes of the field that is I charge you that as you dearly love and prize the roes and hindes of the field and would be loth to loose them or according to the love ye beare to them which is said because Country damosels that used to feed their flocks abroad in the fields where the roes and hindes ranne were wont exceedingly to delight in the beauty and comelinesse of these pretty creatures and likewise in hunting them and in sporting and playing with them as if she should have said I adjure you by those things you most delight in that ye stirre not up nor awake my love that is him whom my soule loveth or who dearly loveth me til he please that is till he awakes of himselfe Now that which is spiritually intended hereby is this The Church after her perplexity having been comforted by the embraces of Christ is very carefull not to have this peace and rest of hers disturbed and thereupon chargeth the faithfull according to the authority she hath over her particular members to be very carefull that they did not give her Lord the least offence that they did not by any heresies or schismes amongst them by any distrustfull feares or murmuring or any sinfull courses whatsoever disturb or vex his holy Spirit lest being provoked thereby to displeasure he should withdraw himselfe from her according to that Isa 59.2 Your iniquities have separated between you and your God and your sinnes have hid his face from you that he will not heare see also Chap. 63.10 This I conceive is that which is intended by these words Stirre not up nor awake my love for as
run swiftly over the mountaines leaping as they run and skipping from one hillock and one cliffe to another in allusion whereto that expression also is used Isa 35.6 Then shall the lame man leap as an hart and so that which she intended to signifie hereby is with what chearfull speed and alacrity she knew her beloved would returne to her that he would not suffer any dangers or difficulty in his journey to delay his comming I know that some Expositors doe say that this expression of Christs leaping over the mountaines c. is used to imply 1. the wonderfull grace that was manifested to poore man in that the fallen Angels once the great Potentates of heaven were passed over and the Son of God was sent only to save the children of men And 2. How openly and apparently to the eye of faith Christ manifested himselfe when he came to accomplish the work of mans Redemption according to that Nah. 1.15 Behold upon the mountaines the feet of him that bringeth good tydings c. But I conceive with the most of Expositors that it is the zeale of Christ in over-mastering all difficulties and breaking thorough all impediments in his way that he may come in seasonably to the help and salvation of his people that is here mainly if not solely intended As when he came to redeem us he brake thorough the sinnes of his people all the power and rage of Satan and his instruments wherewith they sought to crosse him in his work and trampled upon death and hell and all that stood in his way Every valley shall be filled saith the Baptist and every mountaine and hill shall be brought low and the crooked shall be made straight and the rough wayes shall be made smooth Luk. 3.5 So likewise in carrying on the work of grace in his elect people that he may make them sharers with him in his glory and in his comming to the ayde and comfort of his people in all their dangers neither the hillocks of their lesser nor the mountaines of their greater sinnes no nor any opposition from Satan or the world shall keep Christ off from them the greatest mountaines shall be made plaines before them Zach. 4.7 All the kingdomes of the world must become the Lords and his Christs Revel 11.17 Nor shall any thing be able to separate them from the love of God which is in Christ see Rom. 8.38 39. Vers 9. My beloved is like a roe or a young hart To wit in regard of his tender love and amiable lovelinesse but especially in regard of his speed in coming in to the help of his people according to that which is said of the Gadites 1 Chron. 12.8 that they were as swift as the roes upon the mountains But for this see the two foregoing Notes ver 7 8. Behold he standeth behind our wall No sooner did the Spouse hear the voice of her beloved but she saw him coming as it is in the foregoing verse and in an instant he was present with her a great expression of Christs love and delight in his Church only at first he hides himself as it were Behold he standeth behind our wall wherein there may be an allusion to the custom of lovers that to the end they may come the more unexpectedly upon those that do earnestly wait for them are wont at their first coming to stand a while unseen behind a door or behind a wall And several waies this is by Expositors applied to Christ 1. Some understand it of Christs making himself known to the Jews in a dark and hidden way under the shadows of Legal Types and Ceremonies which the Apostle cals the partition wall that divided betwixt the Jews and Gentiles Eph. 2.14 afterwards he revealed himself to them by the Gospel clearly and plainly which was signified by the rending asunder of the vail of the Temple at the death of our Saviour Matth. 27.51 but during the Ceremonial Law he only called to them as it were from behind a wall Others apply it to the Incarnation of Christ when the Word was made flesh Joh. 1.14 and so the glory of his Godhead was hidden behind the wall of his manhood that mud-wall of our flesh our house of clay as mans mortal body is called Job 4.19 and which may indeed the rather be called our wall because it was our sin that made it mortal And hence it was that whilst he was upon earth there were so few that knew him Joh. 1.10 11. He was in the world and the world was made by him and the world knew him not He came unto his own and his own received him not But 3. more plainly and satisfactorily it is applied to our imperfect knowledge of Christ and communion with Christ whilst we are here in this world in heaven we shall behold him face to face but here Christ standeth as we may say behind the wall of our hearts such an expression we have in the Hebrew Jer. 4 19. where that which we translate I am pained at my very heart is in the Original I am pained at the wals of my heart namely because our outward senses and natural understandings are as a wall that keep us from any clear and full enjoying of communion with him Christ stands and knocks at the door of our hearts Rev. 3.20 but when by faith we do open to him yet because that which is in part is not yet done away we enjoy his presence so that he still stands at a distance from us our body of flesh and our body of sin in us do still hinder us from a perfect and compleat communion with him He looketh forth at the window shewing himself through the lattesse This is added further to set forth Christs darker revelation of himself to his Church here in this world not only under the Law as is shewn in the foregoing Note and whilst he lived upon earth but also in all succeeding Gospel-times for as long as the Church is here in this world and hath all her light shining unto her through the Word and other Gospel-ordinances Christ and grace through Christ are but darkly and obscurely discovered to us as when we see a man through a window or a lattesse according to those expressions of the Apostle 1 Cor. 13.12 Now we see through a glasse darkly and 2 Cor. 3.18 We all with open face beholding as in a glasse the glory of the Lord are changed into the same Image from glory to glory even as by the Spirit of the Lord. Only indeed this expression here he looketh forth at the window shewing himself or as it is in the Hebrew flourishing through the lattesse may besides also imply 1. That Christ shews himself to his people in his Ordinances sweet pleasant and amiable like some sweet plant or flourishing flower that appearing through a window by its pleasant beauty and sweet sent yields great delight to those that behold it And 2. That the eye of Christs providence doth
of comfort in an houre of desertion and so accordingly they understand her request thus that her beloved would returne till by a thorough discovery of himselfe to her soule he had wrought in her a sense and feeling of spirituall joy which is that say they the Apostle Peter intends in these words 2 Pet 1.19 Vntill the day dawne and the day-star arise in your hearts But the former Exposition is more full aâ—d cleare And be thou like a roe or a young hart upon the mountaines of Bether Or as it is in the margin Vpon the mountaines of division We reade not elswhere of any place in the land of Judea that was called Bether The most probable opinion that we meete with is that it was that place in the Land of Gilead on the outside of Jordan which is elswhere called Bithron 2 Sam. 2.29 and that the mountaines here were called the mountaines of division either 1. Because they were divided in the top into many severall hills or 2. Because the river of Jordan was thereabouts divided when the Israelites did at first enter the Land of Canaan or 3. Rather because this place was by Jordan divided from the Land of Judea And so the ground why the Spouse desires here that her beloved would in his returne to her be like a roe or a young hart upon the mountaines of Bether may be either because in those mountaines he used to feed his flock or because it was a place much frequented by roes and young harts and so all that is intended is that he would be as speedy in his returne to her as those creatures are in their running upon the mountaines of Bether See the Notes above ver 8 9. And againe by Christs comming to the help of his Church upon the mountaines of division may be meant either 1. his comming from the heavens to their help which may be called the mountaines of division for their height and because they separate and divide betwixt us and Gods presence of glory or else 2. his comming to the Churches help and comfort in her severall Congregations dispersed abroad in severall places all the world over and too often sadly divided in regard of schismes and dissentions amongst themselves or 3. his leaping over or subduing those mountaines of sin and ignorance whereby we are hindered from a full fruition of Christ However by his being like a roe or a young hart is clearly meant his comming sweetly and swiftly to the help of his Church according to those continuall pantings of the faithfull after Christ Come Lord Jesus yea come quickly CHAP. III. Vers 1. BY night on my bed I sought him whom my soule loveth It is not necessarily to be supposed that in the several passages of this Song there should be alwayes an immediate dependance of every verse upon that which went before they may represent what was done and said in severall places and at severall times But yet that which followes here may well be taken as depending upon that which went before It was hinted before Chap. 2. ver 8 16 17. that whilst the Spouse slept her Beloved had withdrawne himselfe from her And here now she proceeds to tell her Bride-maides how hereupon she behaved her selfe By night on my bed I sought him whom my soule loveth to wit as a wife that missing her husband in the dark night doth first feele for him in the bed and afterwards calls upon him to see if he were in the Chamber As for those words him whom my soule loveth see the Note Chap. 1.7 Some say that by the Spouses seeking her beloved in her bed is only meant that she wished for him and desired the time were come that she might find him there and that because till the marriage was consummate between them it was not proper to say that she expected to find him there But considering the faithfull are said in the Scripture not only to be espoused but also to be married to Christ here in this world as their husband see Jer. 3.14 Isa 54.5 Eph. 5.23 c. though indeed the full consummation of the marriage betwixt Christ and his Church in generall is not to be till Christs second coming in glory I see no reason why this figurative expression may not be understood literally as it is in the Text that she sought him in her bed However for the mystical sense of the words we must know 1. that though Christ is alwayes graciously present with his people even in their worst condition Isa 43.2 Psal 34.15 18. yet there are times when they may be without the sense of his favourable presence occasioned by the terrors of some sore affliction and the darknesse that is upon their own spirits or by his withdrawing the light of his countenance from them and then it must needs be dark night with them according to that Isa 50.10 Who is among you that feareth the Lord that obeyeth the voice of his servant that walketh in darknesse and hath no light 2. That in these times of desertion the faithful being quickned by the Spirit of Christ doe usually seek to recover againe some comfortable evidence of his gracious presence by resorting to his Ordinances by meditation prayer repentance and such like holy meanes of obteining a comfortable communion with him and 3. accordingly they may be said to seek him by night on their beds 1. Because meditating of Christ by night on their beds taking it literally is one of the usuall meanes whereby in such times of desertion the faithfull are wont thus to seek after Christ at those times when others take their rest then their soules are tossed and troubled with longing desires after Christ as it is expressed Isa 26.9 With my soule have I desired thee in the night yea with my spirit within me will I seek thee early Or 2. Because this many times befalls them when they were immediately before wholly at ease and quiet even when the faithfull enjoy full content in regard of outward delights and being withall free from all feares of their interest in Christ doe lay themselves down securely as it were on a bed of ease many times by the wakening of Gods Spirit they are brought to bethink themselves more seriously of their estate and to enquire whether the quiet and peace of conscience they enjoy be found and well-grounded or no and not finding it so they set themselves to seek after it and all their outward contentments and delights yield them no delight at all without that or 3. Because they seek after Christ in the darknesse of tribulation and desertion with quiet patient and submissive spirits being content quietly to waite upon God or 4. Because they seek after Christ idly being too much taken up with their worldly enjoyments and not with that anxiety and diligence and paines as it is fit Christ should be sought they would be glad to enjoy the sweetnesse of Christs gracious presence but are
numberlesse as the haires upon a mans head are who when they meet together in full assemblies to waite upon God in his ordinances are as goodly a sight as a flock of goates upon mount Gilead Vers 2. Thy teeth are like a flock of sheep that are even shorn which came up from the washing c. Because the teeth are many and their comelinesse consists much in the whiteness cleanness brightness and evenness of them therefore it is that the teeth of the Spouse are here compared to a flock of sheep that are even shorn which came up from the washing yea and there may be an allusion in this expression to the usuall meanes of keeping the teeth white and sweet which is often washing And then for the following words whereof every one beare twins and none is barren amongst them I conceive the maine thing intended thereby is that a flock of sheep doe never make a more goodly shew then when each ewe hath her lamb especially when they have each of them two twin-lambs going along with them and so that this is added to set forth in generall the handsome comelinesse of her teeth yet if there be any thing farther intended by this branch of the comparison in reference to the teeth I should think it is 1. the correspondence of the upper and lower teeth one to another one answering the other and being as like as twins one to another And 2. the fulnesse of their number and their orderly standing close and even together when there is not a tooth wanting and so no gap to be seen amongst them which is meant in that last clause and none is barren among them And now for the spirituall application of this Some by these teeth understand the Ministers of the Gospel who are 1. many in number 2. doe receive their strength from Christ as teeth doe receive their strength from the head 3. are by their place to prepare and chew the strong meate of the word the deep and harder truths of religion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rightly dividing the word of truth 2 Tim. 2.15 that it may be the better understood received and digested for the nourishment of the whole body so that as before Ministers were mentioned as the eyes of the Church in relation to their watching over the people so here as the Churches teeth in regard of their feeding the soules of Gods people by their preaching and teaching a work so needfull that a people without Pastors and Teachers are like a mouth without teeth uncomely to behold and which may well indanger the pining and consuming away of the whole body for where there is no vision the people perish Pro. 29.18 4ly of equall authority power and jurisdiction Matth. 20.25 26 27. like teeth of equall size and none of them exalting themselves above their fellowes and of sweet accordance amongst themselves united in love together as twin-brethren and of one tongue and one heart 5. Men of singular purity and holiness not only washed white by the blood of Christ from the guilt of all their sinnes which was signified by their washing in Baptisme but also exemplary for the innocency and purity of their lives and conversations and 6. fruitfull in their ministry like sheep that beare twins as being instrumental for the conversion of many And some adde too that they are compared to shorn sheep to imply that they above others must be willing to be stripped of all or at least that they must put off all love of the world and respect to earthly things that they may be the freer to follow Christ and to serve him Againe others by the Churches teeth understand her studying meditating and ruminating on the word of God the bread of life and therewith also her judging discerning and applying by faith both the word and seales of the Covenant which is the meanes whereby the faithfull doe feed on Christ and the promises to the spirituall nourishing of their soules see the Note Psal 22.26 all which holy actings of the soule are for their purity cleannesse order and comeliness compared to a flock of sheep that are even shorn which came up from the washing and to sheep bearing twins with respect to the manifold good which they produce in the faithfull as namely knowledge in the mind and holy resolutions in the will love to God and love to man c. And indeed both these applications of the Metaphor in the Text are justly approved by the best Expositors Vers 3. Thy lips are like a threed of scarlet c. That is fine soft round and small and for colour cherry-red And first hereby may be meant the Pastors and Teachers of the Church by whom God speakes to his Church and the Church makes knowne her desires to God As before they were tearmed the Churches eyes with respect to their watching over the body of the people and her teeth because they prepare the food of life for the nourishment of their soules so here againe they are called the Churches lips in regard that they declare to the people the sweet Oracles of God and likewise doe mightily prevaile with God by prayer on their behalfe in which holy imployments they may well be compared to a threed of scarlet 1. Because they expresse not themselves with big swelling words of vanity and humane eloquence though withall their speech must not be loose and negligent but prepared with skill care and diligence according to that of the Apostle 1 Cor. 2.4 My speech and my preaching was not with enticing mords of mans wisdome but in demonstration of the spirit and power see also ver 13. 2ly Because their words are yet withall as it were dyed in graine with the royal Majesty power and authority of Christ by whom they are commissioned to preach in his name 3. Because in their teaching they are in a manner continually sounding forth the doctrine of Christ crucified And 4. Because they discharge their work in these holy services with much ardency of zeale for the glory of God and of love and charity to the soules of Gods people Or secondly By these lips of the Church may be meant the speech and communication of Christians in generall their prayers and praises their confessions and professions of their faith c. which should not be lofty and full of vaine ostentation but holy pure and gracious breathing forth continually their fervent love to God and to their brethren according to that of the Apostle Let your speech be with grace Col. 4.6 and being made acceptable unto God through the scarlet tincture of Christs precious blood may well upon that account also be compared to a threed of scarlet And so the following words may seeme to be added by way of explaining these and thy speech is comely that is elegant sweet and amiable for because though a woman be never so beautifull yet if her voice and speech be rude and harsh and any way unpleasant that disgraceth all
they injoyed together and indeed the joyes of heaven are often in the Scripture compared to a feast both to set forth the abundance of delight that shall be there and because hereby it is that the soules of the faithfull live unto all eternity And so this may be added still to presse the Spouse to come thither to him that she might tast of his dainties there to which end he so often repeates this wo◠my I have gathered my myrrhe with my spice I have eaten my honey with my honey-comb Eate O friends drink yea drink abundantly O beloved By these friends of the Bridegroome may be meant his Companions or his Bridemen And in reference to Christ these may be his holy Angels or his faithfull ones especially his Ministers for so Abraham is called the friend of God Jam. 2.23 Isa 41.8 Joh. 15.14 Ye are my friends saith our Saviour to his Disciples if you doe what ever I command you And accordingly either the Angels and the Saints and faithfull servants of God are invited here to rejoyce with Christ for the holy fruits which his Church militant did bring forth to him as indeed it is said Luk. 15.7 that there is joy in heaven over one sinner that repenteth and the faithfull doe alwayes exceedingly rejoyce in seeing their brethren walk holily and righteously before God see Joh. 3.29 1 Joh. 4. 2 Joh. 3.4 Or else his glorified Saints are invited to take their share with him in the blisse and delight of his heavenly kingdome according to that Luk. 22.29 30. I appoint unto you a kingdome as my father hath appointed unto me that ye may eate and drink at my table in my kingdome The last clause Yea drink abundantly O beloved may be read as it is in the margin of our Bibles and be drunken with loves But even so the meaning is the same to wit that he exhorts them to be ravished with the mutual love which Christ and his Church did manifest to each other or with considering the glory which Christ in his kingdome had provided for his people Vers 2. I sleep c. Here begins the Relation of a new passage betwixt the Spouse and her Beloved which therefore cannot with any probability be made to depend upon that which went before see the Note Chap. 3.1 where the Spouse sheweth how unkindly and unworthily she had used him and what thereupon befell her And some would have these first words I sleep but my heart waketh to be understood dis-junctively of the Spouse and her Beloved as if she had said I sleep but my heart that is my Beloved so lovers are wont to call one another waketh and accordingly whilst I was sleeping he came to visit me But rather in both clauses the Spouse speaketh of her selfe and sheweth in what a condition she was when her beloved came to visit her namely that she was asleep in her bed but yet not so fast asleep but that her heart was awake in that her mind was buisied with thinking of her beloved according to that of the Poet Haerent infixi in pectore vultus Verbaque nec placidam membris dat cura quietem whence it was that as soone as he knocked and called at her dore she presently heard him Now hereby the Spirit of God sets forth the spirituall sluggish and slumbering condition halfe asleep and halfe awake wherein Christ often finds his Church and faithfull servants Sleep is usually caused 1. from fulnesse of feeding when the belly is full the bones would be at rest and 2ly from wearinesse Isa 5.27 None shall be weary none shall slumber nor sleep 3. from sorrow as we see in the Disciples sleeping Luk. 22.45 And 4. from sloath and want of exercise Pro. 19.15 Sloathfulnesse casteth into a deep sleep and many other things there are that help it forward And when men are asleep the instruments of sense and motion are bound up and men are troubled with many dreaming fancies Isa 29.8 Now because the state of the Church and the faithfull when the flesh prevailes against the Spirit is much like that of men asleep they become negligent dull and listlesse in doing their duty not minding the power and purity 〈◊〉 religion are over-borne with sensuall and sinfull security and doe usually deceive themselves with vaine hopes and groundlesse fancies which are no better then dreames and because this proceeds much from the same causes as from mens glutting themselves with worldly delights and over-toyling themselves about earthly things from sloath and ease c. therefore the Scripture doth usually speake of men in such an estate as of men asleep as Rom. 13.11 Now it is high time to awake out of sleep 1 Thes 5 6. Let us not sleep as doe others but let us watch and be sober And so doth the Church here speake of her selfe but withall she addeth but my heart waketh to wit because say some the Church never falls into such a sleep but that she discernes and holds fast the vitals of Religion both for doctrine and practice or rather because her faith and grace is not extinct though it be oppressed in the faithfull there is alwayes a regenerate part that doth sincerely mind and love Christ and the way of Christianity in their greatest neglect and security their conscience doth check them for sleeping they have a sincere desire to withstand it what they can and according to that Gal. 5.17 of the Spirits lusting against the flesh and their eares are still open to discern and harken to the voice of Christ as is expressed in the next words It is the voice of my beloved that knocketh c. See the Note Chap. 2.8 When the faithfull are overcome with sleep Christ is wont to come to waken them and to call and knock at the dore of their hearts according to that Revel 3.20 Behold I stand at the door and knock whereby is meant 1. the pressing importunities of his Word and Ministers 2. the motions and importunities of his Spirit 3. the terrors wherewith he troubleth their consciences 4. the speciall mercies which he affords them and 5. the afflictions wherewith he correcteth them which tend indeed to waken secure sinners Mic. 6.9 Heare the rod and who hath appointed it and may be the rather here intended because they are mentioned together with Christs knocking Rev. 3.19 20. As many as I love I rebuke and chasten Behold I stand at the doore and knocke And observable it is that the Church notwithstanding the slumber of security wherein she lay yet heard the voice and knock of Christ and did even then own him to be her only beloved and by relating this doth aggravate her folly in neglecting him as she did It is the voice of my beloved that knocketh saying Open to me my sister my love my dove my undefiled that is Receive me into thy heart by a renewed act of faith and give admittance to my graces and vertues for the
watch-men be meant false Teachers wicked men that are in the place of Pastors and Governours of the Church but are indeed of an Antichristian spirit then by their smiting and wounding the Spouse is meant either their wounding the faithfull with their scandalous and wicked lives or else rather the bitter reproaches and cruell persecutions wherewith they wound the faithfull and that for no other reason but because they seek after Christ for indeed reproaching is tearmed smiting in the Scripture Jer. 18.18 and so are all other wayes of persecuting and afflicting the children of God see Isa 53.4 And that this is here meant is methinks evident because the Church seemes to bewaile her sufferings herein which she would not have done if the wounds she speakes of had been only the reproofes of her faithfull Pastors and because these calamities seeme to be mentioned as brought upon the Church by way of punishing her for her former neglect of Christ and as a meanes to quicken her in the way of repentance The keepers of the wals took away my vail from me Either the same persons that were before called the watch-men that went about the City are here called the keepers of the wall or if we understand it of others that had more peculiarly the charge of looking to the walls it must be supposed either that upon the outcry made these came in to the ayde of the other or else that the Spouse having gotten from the watch-men fell afterwards into the hand of the keepers of the wall and that striving with them she was forced to leave her vaile behind her Now by these keepers of the walls may be meant againe as before the faithfull Pastors of the Church who are said to take away the Spouses vaile either because when they reprove the faithfull they are wont also to take from them all the excuses and pretences wherewith they are wont to palliate their offences or because they may by over-harsh censures condemne the faithfull as false-hearted hypocrites and so strip off their vaile the good esteeme they formerly enjoyed But rather by these keepers of the walls may be meant civil Magistrates that are by their place to defend the Church against outward enemies or as before is said of the watch-men wicked Pastors and Governours in the Church And because vailes were worne by women as an ornament Isa 3.23 as a token of the modesty of virgins and therefore an honour to them Gen. 24.65 and the signe of wives subjection to their husbands see Gen. 20.16 1 Cor. 11.5 c. therefore these persecuting tyrants because they stripped the Church of her outward estate and by the foule reproaches they cast upon her charging her with heresie and schisme and all manner of evill they did what in them lay to bereave her of her good name and repute yea of her innocency which was her honour and by pressing upon her false doctrines and humane inventions did seek to strip her of the purity and integrity of her doctrine and discipline wherein consisted her subjection to Christ they are said to have taken away her vaile from her Vers 8. I charge you O daughters of Jerusalem c. See the Notes Chap. 1.5 2.7 It seemes that these daughters of Jerusalem hearing the noise that was made by the Spouses calling for her beloved or upon the tumult that was made by the watch-mens apprehending of her came forth to see what the matter was and thereupon she spake thus to them Or else it must be supposed that having with much adoe gotten away from the keepers of the walls not discouraged with the hard usage she had met with she went on in her search and enquiry after her beloved as indeed the faithfull are never more zealous for Christ then in times of persecution and in an houre of desertion occasioned by their former neglect of Christ and so meeting with these daughters of Jerusalem pressed them to help her in finding out her beloved I charge you O daughters of Jerusalem if ye find my beloved that ye tell him that I am sick of love It is in the Orâ—ginal expressed very emphatically with an earnest and passionate kind of speech If you find my beloved what will ye tell him why truly not what injuries have been offered me that I mind not so much but that which you may easily discerne in me to wit that I am sick of love that is for want of him for which see the Note Chap. 2.5 It is an expression much like that Hos 9.14 Give them O Lord what wilt thou give give them a miscarrying womb and dry breasts and that the drift of it is all one as if she had said I doe not desire to conceale from you the cause of my troubled soule nor doe I desire that you should conceale it but rather that you should freely impart it to him namely that I am sick of love And so the meaning is that the Church desires her particular members and friends or that the faithfull desire of all the Saints and servants of God that if they enjoyed the light of Christs countenance or that when they found his presence with them in their private prayers or private resortings that they would then spread her or their cause before him and plead with him on their behalfe Vers 9. What is thy beloved more then another beloved O thou fairest among women c. See the Note Chap. 1.8 The daughters of Jerusalem mentioned in the foregoing verse doe make this enquiry of the Spouse concerning her beloved that they might hereby minister an occasion to her to set forth his praise and that either thereby to give a vent to her affection which might be some ease to her heart that seemed to be almost overwhelmed with trouble for him or rather that they might receive full satisfaction from her concerning him as wondering at her love and being fully perswaded that there was something considerable in it that she the fairest among women should be so vehemently carried out in her affection to him and should lay such a solemne charge and adjuration upon them concerning him which is expressed in the following words wherein to shew how earnestly they desired to be informed herein their inquiry of him is againe repeated What is thy beloved more then another beloved that thou doest so charge us That is What excellencies are there in him more then there are in others that are by their friends esteemed also worthy to be beloved And severall things are here observable as this relates to Christ and his Spouse the Church as namely 1. That the beauty of his Spouse is no whit impaired when she is beaten wounded and unveiled because the graces of Christians doe shine forth with greatest brightnesse in times of persecution and affliction 2. That the faithfulls earnest seeking after Christ is a singular meanes to put others upon enquiring after him and 3. That Christians will be earnest to have the
verse What shall we do for our sister c doth here answer her self But it is farre more plain to take it as the answer of the Bridegroom wherein he tels his Spouse that as their little sister proved either strong or weak they would sutably provide a worthy husband for her that should be both an honour and a defence to her for that I conceive according to the letter is meant by this figurative expression If she be a wall we will build upon her a palace of silver and if she be a door we will enclose her with boards of Cedar But that which is spiritually intended herein by the Holy Ghost concerning the Church of the Gentiles is that we are principally to mind And for this there are different Expositions given which are not altogether improbable As 1. Some take it thus If she be a wall that is If this Primitive Church of the Gentiles be furnished with a Christian Magistracy that may be as a wall about her for her defence and safety We will build upon her a palace of silver that is we will make her Government rich and honourable and glorious And if she be a door that is if she be destitute of Magistrates and have only Ministers and other Ecclesiastical Officers to take care of her to open to some and to give them admission into the Church and to shut out others according to Gospel rules We will inclose her with boards of Cedar a wood sweet and durable that rotteth not nor breedeth worms that is we will make this Government comfortable and strong for their defence so that they may chearfully go in and out before the people and keep them in peace and good order and do the work of the Lord without fear amongst them 1 Cor. 16.10 2ly Others explain it thus If she be a wall that is if she be one of the two wals whereof I am the Corner stone joyning Jewes and Gentiles together We will build upon her a palace of silver to wit that she may be the place of my abode in grace and everlasting glory the purity and beauty and lastingnesse whereof is signified by tearming it a palace of silver and if she be a door that is if she be by her Ministry the door of this palace We will enclose her with boards of Cedar that is we will fortifie her with such durable strength that the gates of hell shall not be able to prevail against her 3ly Others set forth the meaning of it thus If she be a wall that is if she be so strong and well-grounded in the truth that she become as a City that hath wals 2 Chron. 8.5 to wit through her faith and hope of salvation according to that Isa 60.18 Thou shalt call thy wals Salvation and thy gates Praise then we will build upon her a palace of silver that is by the graces of my Spirit communicated by the preaching of the Gospel she shall be made yet more strong to resist her enemies and more beautifull and glorious that she may be still the fitter to be an habitation of God through the spirit Eph. 2.22 And if she be a door that is if she become yet more perfect and compleat like a house or City that hath the doors set up which is one of the last works in building Neh. 3.1 then we will enclose her with boards of Cedar that is we will make her yet more beautifull durable and strong and to be highly esteemed for the savour of her sweet graces 4ly Because by a wall strength and constancy and perseverance is usually signified as in Isa 26.1 We have a strong City salvation will God appoint for wals and bulwarks and that which God spake to the Prophet Jer. 15.20 I will make thee unto this people a fenced brazen wall an expression not unlike that of the Heathen Poet Hic murus aheneus esto therefore I take the meaning of the words to be all one in effect as if the Bridegroom had said You are troubled at the poor and contemptible beginnings of the Gentile-Church but be not so If she be a wall that is if she be well grounded upon the doctrine of the Prophets and Apostles and so she continue firm and constant in the worship of God and the faith of the Gospel not sinking under the heavy weight of afflictions and constantly resisting all that shall seek to corrupt her being herein like a wall where though men knock never so loud there is no entrance can be had then we will build upon her a palace of silver that is we will strengthen and adorn her further with many precious gifts and graces according to that Whosoever hath to him shall be given and he shall have more abundance Matth. 13.12 And if she be a door that is if she be somewhat weaker having embraced the faith but not yet throughly established in it only she doth not resist the Spirit but is willing and ready to open her heart to the word of grace and the motions of the Spirit see the Note Chap. 5.2 then we will enclose her with boards of Cedar that is even in this case also she shall receive a further increase of gifts and graces for the further strengthening and beautifying of her so that to be sure she shall be secured and preserved till she come at length to be made partaker of an incorruptible Crown of glory This I conceive is the true meaning of the words yet there is another Exposition of the last clause of the verse which seems also very probable If she be a door that is if she be over-wavering and inconstant easily tempted and overcome too ready to open and entertain those that would seduce and corrupt her yet we will not cast her off but we will enclose her with boards of Cedar that is we will by a strong fence of affliction barre her up so that she shall not go out to such corrupters nor admit them to come in to her which fully agreeth with that Hos 2.6 Behold I will hedge up thy way with thorns and make a wall that she shall not find her paths Vers 10. I am a wall and my breasts like towers Some take these as the words of that younger sister of the Spouse mentioned by her vers 8. and that because the Bridegroom had said in the foregoing verse If she be a wall we will build upon her a palace of silver c. therefore she replies that she was not a door but a wall strong and firm and constant and that her breasts were as towers to wit as towers built upon the wall of a City that is whatever they had been they were now grown to be such or a husband that loved her would esteem them as such But because it is very hard to reconcile this with that which was said before of this little sister I rather think that it is the Spouse that takes occasion from that which her beloved had said
welcome to her beloved who might be offended with her delaying to let him in she did sodainly anoint her hands with ointment of myrrh or that she snatched up a box of this ointment intending according to the custome of those times to powre it upon her beloveds head that was now wet with the cold dew of the night which being casually broken or the myrrhe swelling as she went along it ran downe upon her fingers as she was opening the lock And if we thus conceive of it the mystical sense must needs be that when the faithfull are once awakened out of their fits of spirituall slumber and disregard of Christ they are wont to shew the more affection to him afterwards yea and to manifest it in their workes which may be the myrrhe upon the hands and fingers and withall to repent and mourne much for their former drowsinesse and neglect of him the bitter myrrhe say some that is here intended which to our Lord Christ is most sweet and acceptable yea and to mourne over those corruptions and those things especially which have been as the locks and bolts whereby they have formerly shut out Christ But then 2ly againe Others think that her drift in these words is to set forth the exceeding sweetnesse of her beloved and of his love to her in that when she came to the dore her beloved whom she had before tearmed a bundle of myrrhe Chap. 1.13 had left such a plentifull pleasant smell behind him that the savour thereof fell upon her in such abundance as if her hands and fingers had dropped with pure myrrhe or that his endeavouring to open the lock had left such pure myrrhe there behind him that when she came to touch the handles of the lock pure myrrhe did distill as it were from his hands and fingers And if we thus take it which I conceive the most probable then the spirituall meaning is that when the faithfull doe after some neglect of Christ begin to open their hearts to him with much penitent sorrow for their former misdemeanors it is the sweet love of Christ shed abroad in their hearts that is the cause of it or that it is the grace of Christ accompanying these their first motions and endeavours that makes them the more active in all the works of repentance and obedience even as a lock that being anointed with oyle doth moove the more glibly and that even when Christ doth seeme to forsake his faithfull servants he alwayes leaves such impressions of his grace upon their spirits that thereby their affections are quickned towards him And this still tends to aggravate her unkindnesse in refusing to give admittance to the former tenders of love that he had made to her Vers 6. I opened to my beloved but my beloved had withdrawne himselfe and was gone The Spouses using these two expressions my beloved had withdrawne himselfe and was gone may be all one in effect as if she had said with a great deale of passion He was gone he was gone her griefe being the greater because this had befallen her through her own folly Or the drift of this expression may be rather to imply that he had not only withdrawn himselfe a little way secretly and silently putting up the injury quietly that had been offered to him and only to try her what she would doe but that he was quite gone away from her And indeed Christ doth many times thus withdraw his presence of grace from his Church and people see the Notes Chap. 2.8 3.1 To punish their drowsinesse and lukewarmnesse and their neglecting those tenders of grace that have been made to them he doth afterwards many times withhold those communications of his grace and Spirit that he had formerly offered them so that for the time they are ready to conclude that he hath quite forsaken them My soule failed when he spake Some conceive that the Spouse doth in these words condemne her selfe for her stupidity in disregarding her beloved when he so lovingly called to her ver 2. My soule saith she failed when he spake as if she had said I was stupified and as one voyd of all reason and understanding in that I layd not to heart those sweet expressions of his love when he spake to me Open to me my sister my love c. It is much the same with that the Psalmist saith Psal 73.22 So foolish was I and ignorant I was as a beast before thee And indeed this expression of the souls fayling is used much to this purpose Isa 19.3 The spirit of Egypt shall faile in the midst thereof and I will destroy the counsell thereof But doubtlesse the words may be understood of the fayling of her soule at present when she saw her beloved had withdrawn himselfe My soule failed when he spake that is My soule melted and dyed away within me I was as one in a swoone half-dead through griefe and feare when I saw he was gone and that especially for the words he had formerly spoken to me and therefore we see that afterwards she speakes ver 8. of her being sick of love Or else thus My soule failed my heart was even ready to dye within me as melting through love when he so earnestly begged that I would open to him and much more must it needs be so with me then when I saw he was gone I sought him but I could not find him I called him but he gave me no answer And thus Christ deales even with his faithfull servants in their own kind when he sought them and called upon them they would not mind him and therefore afterwards when they seek him and call upon him he will not heare them as we find it expressed Mic. 3.4 Then shall they cry unto the Lord but he will not heare them he will even hide his face from them at that time as they have behaved themselves ill in their doings But see the Notes Chap. 3.1 2. Vers 7. The watchmen that went about the City found me c. See the Note Chap. 3.3 They smote me they wounded me to wit because by her wandring about in the night they took her for a harlot and because she made a disturbance in the City by calling and crying out in the night time for her beloved or haply because when they layd hands on her not minding them she strove to get away that she might goe on in the pursuit of her beloved Now according to that which is noted before Chap. 3.3 if by these watch-men be meant the faithfull Pastors and Teachers and Governours of the Church whose office indeed it is to look to the keeping of good order and peace in the Church then by their smiting and wounding her must needs be meant their smiting and wounding her heart with that sword of the Spirit the word of God to wit by just and sharp reproofes for her evill carriage of her selfe towards Christ according to that of the Prophet Hos 6.5 But if by these