God thou art very great thou art clothed with honour and majesty See the Note Psal 93.1 Vers 2. Who coverest thy self with light as with a garment c. That is Who dost discover thy glory which is invisible in it self by the light which thou hast created even as a king appears to men gloriously adorned with his robes of royalty And this the Psalmist recounting the works of God mentions in the first place because in the worlds creation it was the work of the first day And it may the rather be compared to a garment wherewith God doth as it were cover himself because the heaven where God is in a speciall manner present is all over covered as it were with light Who stretchest out the heavens like a curtain that is as easily as one may draw a curtain to wit the curtains of a tent under which God is pleased to withdraw himself as it were from the sight of his creatures see the Notes Gen. 1.6 and 2 Sam. 22.12 And this with that which followeth in the two next verses he addeth next because these were the works of the second day Vers 3. Who layeth the beams of his chambers in the waters c. That is Who by his watry clouds hath divided the region of the aire as it were into severall chambers from whence when he pleaseth he doth marvellously many waies shew forth his glory see the Note Gen. 1.6 who maketh the clouds his chariot who walketh upon the wings of the wind that is who guides and governs the clouds and the swift flying winds as he pleaseth see the Note 2 Sam. 22.11 12. Vers 4. Who maketh his angels spirits c. Because the Apostle doth plainly apply this to the angels Heb. 1.7 And of the angels he saith Who maketh his angels spirits and his ministers a flame of fire therefore many of our best Expositours hold that the Psalmist doth indeed speak here concerning the angels Having say they spoken in the foregoing verses concerning the heavens before he comes in the following verses to speak of the earth and the things therein he doth here insert this passage concerning the angels because they do as it were communicate both with heaven and earth as having their constant habitation in heaven yet so that they are ordinarily sent forth into the earth and imployed there in the service of God for the good of men Now they that are of this opinion as it is clear our Translatours were do thus understand the words to wit either that God made his angels of a spirituall incorporeal substance and withall lightsome bright and glorious creatures like a flame of fire or else that he made his angels spirits or winds that is active and swift in the services enjoyned them flying as speedily as the winds to doe whatever he gives them in charge and a flaming fire that is pure and simple active and fervent strong and vigorous and of a kind of fiery efficacy suddenly piercing things carrying all before them and consuming Gods enemies with unresistable violence and in all these things like unto the fire whence it is they say that some of the angels are called Seraphims that is burning and frequently the angels have appeared like fire as to Elijah 2 Kings 2.11 and to Elishâ— 2 Kings 6.17 But now on the contrary other learned men and of the best Expositours do hold that the Psalmist doth here speak of the winds and fiery meteors and accordingly they take the meaning of the words to be this that God maketh the spirits or winds to be his angels or messengers and a flaming fire that is the thunder and lightning and other fiery meteors to be his ministers according to that Psal 148.8 fire and hail snow and vapour stormy wind fulfilling his word And indeed because the Psalmist speaks in such order here of the works of creation according to the daies wherein they were created I cannot but think that he speaks in these words concerning the winds and fiery meteors in the aire But why then doth the Apostle apply this to the angels I answer 1. that some think the Apostles purpose was only to shew that what is here said concerning the winds and meteors may be also analogically said concerning the angels as God useth the winds and meteors as his messengers and ministers ordering them and imploying them as seems good in his own eyes so doth he also make use of the ministry of angels 2. that even the Psalmist in saying that God useth the winds as his angels doth also clearly thereby imply that even the angels are but Gods servants creatures made for and imployed in his service as he is pleased to order them and therefore not equall to him who is the Son of God and Lord of all things which is all the Apostle there contends for and 3. that the Psalmist speaks here of the winds and meteors as they are under God ordered and governed by the angels see the Note 2 Sam. 22.11 and that consequently he speaks therefore of the angels as they are in the winds meteors moving them clothed as it were with them that therefore the Apostle might well say that the Psalmist speaks here of the angels this last is I conceive the most satisfactory answer Vers 5. Who laid the foundations of the earth c. See the Notes Job 26.7 and Psal 24.2 Here begins the relation of Gods work of creation on the third day when he established the earth in its place and made a separation betwixt the earth and the waters and caused trees and plants and herbs to grow up therein as is expressed in the following verses Vers 6. Thou coveredst it with the deep as with a garment the waters stood above the mountains Some understand this of the earths being wrapped about with the sea as with a garment and some of Noahs sloud But it is clearly meant of the earths being at first covered round about under a deep of water Gen. 1.2 9. before the waters were separated from it which is related in the following verses Vers 7. At thy rebuke they fled at the voice of thy thunder they hasted away That is at thy thundring command at thy mighty dreadful command which every creature must needs hear and which no creature hearing it dares disobey see the Note Gen. 1.9 Vers 8. They goe up by the mountains they go down by the valleys c. That is in going to the place appointed for them nothing can stop their course but by the mighty power of God they run up the mountains and so down the valleys These words may be read as they are render'd in the margin the mountains ascend the valleys descend and then the meaning thereof must be that the waters being separated from the earth God did at the same time bring the earth into that fashion and form that now it hath being distinguished here and there with mountains and valleys or that upon the removall
subdues or brings under the mightiest of them as well as the meanest and so also they understand the following clause he riseth up that is God riseth up to contend with wicked men and no man is sure of life no man can secure himself against the killing stroke of Gods indignation or the discovery of Gods indignation makes every man afraid of his life But the tenor of the words sheweth clearly that Job still proceeds to describe the wickednesse of wretched men whom God notwithstanding prospers He draweth also the mighty with his power the meaning is either that by his power he procures the mighty to side with him judges and magistrates and great men and so this makes him terrible to others he riseth up and no man is sure of life or else that he draweth the mighty to wit into his net according to that Psal 10.9 he doth catch the poor when he draweth him into his net when he hath crushed the poor by his oppressions then encouraged hereby he layeth wait also for the mightie and subdues them and brings them into subjection to him even magistrates also and judges whereby likewise he subverts all publick order and government he riseth up and no man is sure of life that is if any man rise up to oppose this oppressour he shall but ruine and destroy himself thereby or Though the oppressour riseth up to make a Covenant of peace with men yet they are all of them for all that afraid of their lives there is no assurance in any vow or oath whereby he engageth himself Or rather he riseth up to contend with the mightie and the terrours of death presently seise upon them all But if we read this last clause as it is in the margin of our Bibles He riseth up and he trusteth not his own life either it is meant of the oppressed to wit that he riseth up namely to sue for favour to the oppressour or to flie from him but do what he will he trusteth not his own life but gives himself for a dead man because of the over-bearing power of his adversary or else of the oppressour to wit that when he riseth to contend with the mightie or every day he riseth he is afraid of his own life being still jealous as tyrants are wont to be that some body or other will kill him Vers 23. Though it be given him to be in safety whereon he resteth yet his eyes are upon their waies Some Expositours understand this thus that though the oppressed give gifts to the oppressour that he may thereby purchase his peace or though the oppressour grants this to the oppressed that he shall live in peace and safety by him and thereupon he rests upon this his covenant and promise that he will surely be as good as his word yet the oppressour keeps his eyes upon these to whom he hath thus engaged himself and watcheth all their waies and if he can but get the least advantage against them will be sure to crush them But there are severall other Expositions given of the words that seem farre better then this to wit 1. that though God gives to the oppressour that which may well in outward appearance secure him in peace and he rest hereon yet it is not because God is ignorant of his wicked courses seeing Gods eyes behold all his waies or 2. that though God lets him live in safetie and he rests hereon with great security yet Gods eyes are upon his waies to favour him and to blesse him or rather 3. that though it be given of God to wicked wretches that they live in peace and prosperitie and they resting hereupon are confident they shall never be moved yet God takes strict notice of all their wicked waies that he may be sure at last to charge them all upon them and that he may take the fittest time to destroy them Vers 24. They are exalted for a little while c. to wit both in estate and mind but are gone and brought low they are taken out of the way as all other that is for all their greatnesse on a sudden God pulls them down and they are gone and laid in the grave as other men and often after the same manner as others are and cut off as the tops of the ears of corn that is as high as they bear their heads they are cut down as the corn in harvest to wit easily and in a trice or not by any notorious judgement but by an ordinary naturall death when they come to ripenesse of years as the corn is ripe in harvest The drift of the verse may be to shew either that God cuts off the greatest of wicked men many times by a sudden stroke of judgement or else rather that after all their horrid wickednesse they are cut off by death in an ordinarie way as all other men are Vers 25. And if it be not so now who will make me a lyar and make my speech nothing worth That is If it be not as I have said that God many times prospers the wicked and afflicts the righteous let any man that will undertake to confute what I have spoken CHAP. XXV Vers 1. THen answered Bildad c. Eliphaz having replyed the third time upon Job chap. 22. it was now Bildads turn who still spake next after Eliphaz to reply again upon him which therefore he doth in this Chapter but very briefly either as finding Job too strong for them or as not having any thing in a manner to say but what he and his friends had said before or rather as concluding that because of Jobs obstinacie it was in vain indeed to talk any farther to him there having been abundantly enough already said to him but that nothing would convince him which may be the cause also why Zophar who should have replyed in the third place upon Job spake no more at all Vers 2. Dominion and fear are with him c. Because of these words with him some limit this to the Lords exercising of his Sovereigntie and the manifestation of his dreadfull Majestie in the heavens his dwelling-place to wit that he rules the Angels in heaven and that his presence there is so full of Majestie that those holy spirits out of reverence and fear do cover their faces before him But I conceive the words must be understood more generally Dominion and fear are with him that is God is the Sovereign Lord over all he it is that governs all things and hath absolute power over all things in heaven and in earth yea in regard of this his Majestie and power a terrible God he is and justly to be feared of all But why doth Bildad speak of this here I answer Some conceive that because Job had affirmed that many wicked men run on in their leud courses even to their dying day and are never punished therefore Bildad as apprehending this to be in effect a deniall of the power justice and providence of
therefore an understanding man Iob observe this that I have spoken and hearken to what I shall farther say Vers 17. Shall even he that hateth right govern That is If God be not just how can he govern the world It is not possible that God should be unjust who is by his Nature and Essence the Iudge of all the world and hath absolute soveraignty over all things and is to punish those that deal unjustly with others See the foregoing Notes vers 13 14. Vers 18. Is it fit to say to a king Thou art wicked c. That is It is a thing both unseemly and unsafe to revile Kings and Princes though men as our selves because God hath made them his Vicegerents and they are armed with such power to take vengeance on them that do it and must it not needs be then an act of much more boldnesse danger to speak evil of God himself This doth not therefore prove that those that are lawfully called thereto may not in a decent manner tell the greatest of princes of their faults for the prophets of God have done so to kings Hos 5.1 and there is a woe denounced against them that in a way of flattery do call evil good Esa 5.20 All that can be rightly inferred from hence is that it is dangerous to tax earthly kings of the evil they have done or at most that it is not lawfull to revile them which indeed the law of God forbids Exod. 22.28 Vers 20. In a moment shall they die c. To wit the Princes and rich men of whom he had said in the foregoing verse that God accepteth not their persons nor regardeth them any more then the poor God destroyes them both alike and therefore it follows and the people shall be troubled at midnight and passe away that is troubles shall come upon them and so they shall be surprized with terrours when they are secure and think nothing of any danger and shall passe away to wit into captivity or rather into the grave for so this phrase is used before chap. 14.20 and the mighty shall be taken away without hand that is easily or without any humane help God needeth not raise any armies or imploy his servants to destroy his enemies as earthly princes must doe he can doe it by the ministry of angels or if he doth but blow upon them or withdraw the spirit that he hath given them it is enough Vers 23. For he will not lay upon man more then right That is he will not lay to their charge any evil they are not guilty of or rather he will not lay upon them any heavier punishment then their iniquities deserve Vers 24. He shall break in pieces mighty men without number This is added to shew that when God resolves to destroy men he fears their number no more then their greatnesse Vers 25. Therefore he knows their work and he overturneth them in the night c. That is Hereby it is evident that he knows their works and consequently that according to their deserts he cuts them off on a sudden when they think not of it without any warning given and without trying them after the manner of earthly Judges Vers 26. He striketh them as wicked men in the open sight of others As if he should have said Be they never so great and in place of magistracy the Lords Vicegerents yet being wicked men and he knowing them to be so whatever they may say or others may think to the contrary he accordingly proceedeth against them as wicked men and punisheth them openly that others may take warning Vers 29. When he giveth quietnesse who then can make trouble and when he hideth his face who then can behold him c. Some understand the first clause of Gods giving quietnesse to the oppressed to wit that if God will give them rest by cutting off their oppressours no power of man is able to withstand it and others again understand it of the Lords giving quietnesse to the oppressours to wit that as long as God will have them run on in those waies without molestation no man shall be able to raise any trouble against them But I think it is better to understand it generally that it is not possible to trouble those whom God will have to be quiet whether it be meant of inward peace of conscience or of outward peace and tranquillity as on the contrary if God hides his countenance in displeasure it is not possible to turn away his displeasure that so his face may be beheld with peace and favour whether it be done against a nation or against a man only that is and herein it fares alike whether it be against one particular person or against a whole nation I know that there are some Expositours that do otherwise understand that clause and when he hideth his face who then can behold him namely that it is not to be expected that any man will with a favourable countenance behold him from whom God hides his face or that if God will not discover why he punisheth men no man can find out the reason of it But the first Exposition I conceive is the best Vers 30. That the hypocrite reign not lest the people be insnared By the hypocrite here is meant the oppressing King or ruler and he is so called because such Princes do usually pretend that they seek only the good and safety of the people whereas indeed they mind themselves only and the advancing of their own covetous and ambitious designs and make use of laws only as snares to entangle the people Having spoken in the foregoing verse of the unavoidablenesse of Gods indignation whether it be done against a nation or against a man only here he instanceth how and why God is offended and proceeds accordingly sometimes against one particular person namely when he cutteth off some tyrannizing king That saith he the hypocrite reign not lest the people be insnared that is lest the people should be still continually insnared injured and oppressed as they had too long before been or lest the people should be insnared with a thought that God regards not the wickednesse of men by seeing such hypocriticall oppressours run on in their base courses without being punished for so some understand the last clause Vers 33. Should it be according to thy mind c. That is must not God doe any thing but as you will advise him must you prescribe God when in what manner and how long he shall afflict you He will recompence it whether thou refuse or whether thou chuse and not I that is he will render to thee according to the evil thou hast done whether thou beest pleased or displeased whether thou dost refuse the punishment he inflicteth or whether thou dost accept of it it is all one for that he will doe what he lists himself nor must I think of prescribing him what course he shall take with thee for so those words and not
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
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
said is that Ethan might by the spirit of prophesy thus foretell the desolations that were to come upon the kingdome of Judah But I rather encline to think that the following relation in this Psalm of the dolefull condition of Judahs kingdome is meant of Rehoboams daies for though many expressions therein seem to imply a greater desolation which that kingdome was brought into then that was in Rehoboams time yet if we consider what an astonishment it must needs be to the faithfull in the land to see that kingdome which God had promised should continue in the seed of David to the end of the world so presently torn in pieces by the revolting of ten of the twelve tribes from Davids family to Jeroboam and by the civill wars which followed thereupon and how thereupon the land was invaded and spoiled by Shishak king of Egypt 1 Kings 14.25 and 2 Chron. 12.2 all which Ethan surviving Solomon might live to see it cannot seem strange that Ethan should with respect to those times so bemoan the kingdome of Judah as in a manner lost and ruined in the eye of reason Vers 1. I will sing of the mercies of the Lord for ever c. That is say some Expositours I will sing of the mercies of God which continue for ever which are therefore called the sure mercies of David Isa 55.3 with my mouth will I make known thy faithfulnesse to all generations that is thy faithfulnesse which continues to all generations But I rather conceive that this is spoken in the name of the Church who undertake that they will for ever extoll the mercies and faithfulnesse of God or by the Psalmist in his own name thus I will sing of the mercies of the Lord for ever that is as long as I live or by this Psalm which shall be continued in the Church for ever I will convey the praise of thy mercy to all generations However the drift of the Psalmist in these words is to imply his confidence that God would not cast off his people for ever Vers 2. For I have said Mercy shall be built up for ever c. That is I have concluded on this within my self that however things goe and though it may seem otherwise to the eye of reason for the present yet Gods mercy to the seed of David and to his people Israel shall never fail but shall continue and be carried on to all generations till it be perfected at last in eternall glory thy faithfulnesse shalt thou establish in the very heavens that is though thy promises may seem to fail yet from the heavens thou wilt make good thy faithfulnesse and perform all thy promises or thy faithfulnesse shall be established as surely as the heavens are established and shall be perfected in the glory of thy Saints in heaven Vers 3. I have made a covenant with my chosen c. We must understand this aâ— if it had been expressed thus And the ground of this my confidence is that thou hast said I have made a covenant with my chosen c. for here the Psalmist brings in the Lord asserting the covenant he had made with David because this was that whereon he grounded his confidence mentioned in the foregoing verse I have made a covenant with my chosen I have sworn unto David my servant that is I have made a sure and irrevocable covenant with him to wit concerning the stability of his seed and throne for which see the Note 2 Sam. 23.5 and likewise 2 Sam. 7.12 13. Vers 5. And the heavens shall praise thy wonders O Lord c. That is The angels seeing the wonderfull works thou doest for thy Church shall praise thee for them thy faithfulnesse also in the congregation of thy Saints that is they shall also in the assembly of those holy spirits praise thy faithfulnesse in making good thy promises to thy people see the Note Job 15.15 or the second clause may be understood of the angels publishing the faithfulnesse of God to his saints and servants upon earth But now some by the heavens do understand not the angels only but also the holy servants of God in this world men of heavenly minds and conversations who shall praise God upon earth as the angels do in heaven And some also understand the whole verse of the visible heavens as a place parallel with that Psal 19.1 for which see the Note there adding this that the heavens may be said to praise Gods faithfulnesse in the congregation of the Saints because they are instrumentall in conferring those blessings which God hath promised to the righteous as rain and fruitfull seasons c. which only the Saints do acknowledge to be from God But the first exposition I conceive is the best However the drift of this and divers of the following verses is to shew how safely we may rest upon Gods faithfulnesse in performing what he hath promised to his people and that in regard of his power to doe whatever he pleaseth Vers 6. For who in the heaven can he compared unto the Lord c. To wit among the angels and blessed spirits there who among the sons of the mighty can be likened unto the Lord that is among the mighty ones of the earth see the Note Psal 29.1 Yet this last clause may be also understood of the angels who may be called the sons of the mighty as elsewhere they are termed the sons of God Job 1.6 Vers 7. God is greatly to be feared in the assembly of the Saints c. That is as almost all Expositours understand it in the assembly of the angels even those glorious spirits whose power is so terrible to men do themselves tremble and fear before God and as dreading his Majesty are alwaies obsequiously ready to doe whatever he enjoyns them and to be had in reverence of all them that are about him to wit the angels that are continually about him as souldiers about their generall and servants about their master whom therefore they have all cause to reverence as infinitely excelling them in glory Yet I see not but this may be most probably understood of the Saints on earth to wit that God is greatly to be feared in the assembly of his people in regard of his protecting them and the dreadfull judgements he executes upon their enemies in their defence and to be had in reverence of all them that are about him that is of all his people or as some say of all the heathen round about see the Note Psal 76.11 Vers 8. Who is a strong Lord like unto thee or to thy faithfulnesse round about thee That is Who amongst all those that are round about thee are like to thee for faithfulnesse or rather Who is like unto thee who art faithfull to all that are round about thee or who art every way faithfull who discoverest thy faithfulnesse in all things round about thee or who art clothed with faithfulnesse round about thee as with a garment
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.
of ointment of spikenard very costly and anointed the feet of Jesus and the house was filled with the odour of the ointment see the Notes also Psal 23.5 45.7 8. Therefore doth the Spouse the Church make mention of her spikenard my spikenard sendeth forth the smell thereof And 3. that as Christs imparting to his Saints the joyes of his glorious presence in heaven is usually set forth by a banquet so also the communion they enjoy with Christ upon earth in the preaching of the Gospel and other his holy Ordinances and particularly in that love-feast at the Lords table 1 Cor. 10.21 Many shall come saith our Saviour from the East and West and shall sit down with Abraham and Isaac and Jacob in the kingdome of heaven see also Mat. 22.12 And herein it is likely there is an allusion to those holy feasts which the Jewes made with their sacrifices in the time of the Law for they did all eate the same spirituall meate and did all drink the same spirituall drink with us 1 Cor. 10.3 4. aad they were all refreshed with the same spirituall joyes though they are now more fully and clearely imparted to us in the dayes of the Gospel And accordingly therefore by the Churches spikenard here may be meant either 1. Christ or the graces of Christ While the King sitteth at his table my spikenard sendeth forth the smell thereof As if she should have said My Beloved is my spikenard he is to me instead of all perfumes and precious oyntments nothing is so sweet to me as he is Or whilst the King my Beloved sitteth in heaven compassed about with his holy Angels and glorified Saints and I am here on the earth below yet even from thence notwithstanding this vast distance the sweet savour of his graces cometh unto me and therewith I am refreshed by his word and Spirit see the Note above ver 3. and how much more then will it be so when I shall be with him in glory Or else 2. the graces and the holy fruits thereof wrought in her by Christ While the King sitteth at his table that is while Christ is present amongst his people in his word and Ordinances communicating himselfe to them and sitting with them as it were at the same table a signe of sweetest friendship and fellowship my spikenard sendeth forth the smell thereof that is my faith and other graces are actuated quickned and encreased hereby and doe yield the fruits of repentance prayer praises and other good workes which are both a comfort and refreshing to my selfe and delightfull to my Saviour So that there is nothing in me that is praise-worthy but what is the work of his own grace Vers 13. A bundle of myrrhe is my wel-beloved unto me That is a bunch or a bag of myrrhe for if by myrrhe here the flowers of myrrhe be meant then it may be best translated a bundle or bunch of myrrhe but if it be the sweet gumme that issueth from the myrrhe-tree that is here intended then it is best translated a bundle or bag However this expression seemes to imply the superabundance of grace and blisse that is stored up in Christ and the drift of the Church in these words is to signifie either that all those sweet graces in her for which her Beloved had so commended her were wholly from him or else rather that Christ was exceeding sweet and delightfull to her and a great refreshing to her upon all occasions so that though she was delightfull to her Beloved as he had before expressed yet nothing so as he was to her And besides observable it is how emphatically the Church limits this to her selfe A bundle of myrrhe my wel-beloved is unto me which is a speech of faith and propriety applying Christ and his benefits unto her selfe as indeed the faithfull doe only perceive the sweetnesse of Christ others savour nothing but worldly things only Because myrrhe hath a bitter roote and therefore they offered our Saviour for drink when he fainted wine mingled with myrrhe Mark 15.23 and it is likewise of great use for embalming and therefore was used by Nicodemus in the embalming of our Saviours dead body Joh. 19.39 therefore some conceive that Christ is compared here to a bundle of myrrhe to signifie also that Christ is bitter at first to men because of afflictions and that by Christ all true believers shall put on incorruption and shall be preserved unto eternity But it is surely the sweetnesse of the myrrhe only that is here intended He shall lie all night betwixt my brests In these words there seemes to be an allusion to the custome of women Country damosels especially in wearing bunches or nosegayes as we call them of sweet-smelling flowers within or before their breasts therewith to adorne and refresh themselves or in wearing silken sweet bagges oâ— pomanders or boxes of perfumes that the sweet savour thereof might be delightfull to themselves and others However in saying that Christ should lie all night betwixt her breasts the Church makes known what precious account she made of Christ that she desired to have him nearly united to her even that he might dwell in her heart by faith Eph. 3.17 that her affections might still cleave unto him and his to her and that she might be ever thinking of him and of the great things he had done for her Col. 3.16 Yea this lying betwixt her breasts all night may imply his constant and perpetuall abode in the Church which is that Christ promised Joh. 14.23 that he and his father would make their abode with those that truly loved him and Mat. 28.20 Lo I am with you alway even unto the end of the world And because of those words my breasts some understand it more particularly of Christs being in those that are the teachers of his Church as a bundle of myrrhe unto his people Vers 14. My beloved is unto me as a cluster of Camphire in the vineyards of Engedi The Spouse doth here farther compare her beloved the Lord Christ to a cluster of Camphire which is a sweet gumme or Cypres as the Original word is translated in the margin of our Bibles whose flowers or berries as it is said doe grow together in a cluster as grapes doe and are exceeding sweet thereby to signifie how sweet Christ was to her for which see the foregoing Note and that with respect to the many and glorious things he did and suffered for her and the many glorious priviledges and benefits he purchased for her And because Engedi a towne in the tribe of Judah Josh 15.62 called also Hazazon-tamar 2 Chron. 20.2 being neare to Jordan and watered with springs was a very fruitfull soile for gardens and vineyards where they had fig-trees and other trees which they did highly esteeme planted amongst their vines therefore the Spouse compares her beloved to a cluster of camphire or cypres in the vineyards of Engedi Vers 15. Behold thou art faire my love
the hearts of Gods people for which see the Notes before Chap. 1.13 16. Or 3. The kingdome of heaven where the Saints shall enjoy the love and presence and delightfull embraces of the Lord Christ their husband and that with incomprehensible rest and peace unto all eternity Some indeed would have this bed of Solomons to be prayer and others the Scripture in both which indeed the faithfull doe often enjoy sweet communion with Christ But the former expositions seeme more cleare and proper Threescore valiant men are about it of the valiant of Israel It may well be that Solomon had this very number of valiant men of his own subjects that he might have the more assurance of their faithfulnesse such as were Davids Worthies to watch every night as a royal guard before his chamber see the Note 2 Sam. 11.9 Or else a definite number may be put for an indefinite But however hereby doubtlesse is figured as in allusion to the watch that was kept by night in the Temple Psal 134.1 either how safely without all danger or feare the Church shall rest with Christ in heaven or else the keeping and safe-guarding of the persons the hearts and minds of the faithfull here in this world partly by Gods provident care over them 1 Pet. 1.5 and partly by his causing them by his Spirit to keep a diligent watch over their own hearts and wayes Pro. 4.23 Keep thy heart with all diligence by meanes whereof they are both secured from dangers Psal 91.1 5. and likewise they enjoy much sweet quiet and rest in their minds Pro. 3.23 24. According to that of the Apostle Phil. 4.7 The peace of God which passeth all understanding shall keep your hearts and minds through Christ Jesus Yea by these threescore Worthies keeping the bed of the true Solomon may be meant either 1. the holy Angels true Israelites indeed holy and faithfull who excell in strength Psal 103.20 and doe continually take care for the preservation of Gods people Psal 34.7 Or 2. the faithfull Pastors and Ministers of the Church those spirituall watch-men spoken of before ver 3. for which see the Note there Or 3. the pen-men of the Scripture whose writings tend many wayes to the rest of Believers Rom. 15.4 Vers 8. They all hold swords being expert in warre That is They are all valiant expert souldiers that know well how to handle their weapon And if by this guard as is said in the foregoing verse we understand the Angels then hereby their exceeding great power and prowesse is signified but if thereby we understand the Pastors and Ministers of the Church then the meaning may be that they stand alwaies armed with that sword of the Spirit which is the Word of God Eph 6.17 which is quick and powerfull and sharper then any two edged sword piercing even to the dividing of soul and spirit and of the joynts and marrow Heb. 4.12 and are able men each of them well knowing how to use this weapon skilfully for the defence of the faithfull against all that oppose them and seek their ruine Holding fast the faithfull word as he hath been taught that he may be able by sound doctrine both to exhort and to convince the gainsayers Tit. 1.9 Every man hath his sword upon his thigh because of fear in the night For the sword on the thigh See the Note Psal 45.3 That which is mainly intended hereby seems to be that both Angels and Ministers are watchfull over the Churches peace and safety and chearfully ready to defend her from all sudden dangers and fears especially such as she may be subject to through ignorance or error or the secret attempts of the rulers of the darknesse of this world Eph. 6.12 Vers 9. King Solomon made himself a charet of the wood of Lebanon That is of Cedar which was the chief wood of Lebanon concerning which see the Note Chap. 1.17 Some reade this as we see in the margin of our Bibles King Solomon made himself a bed of the wood of Lebanon and accordingly they hold that here there is given us a fuller description of the richnesse and magnificence of that bed mentioned before ver 7. But it seems more probable that the word here used in the Original which is indeed no where found but in this place doth rather signifie some Litter such as our Sedans are or some Couch-coach or Charet of state which Solomon provided for himself and his wife to be carried in at the time of their nuptials or when ever they meant to shew themselves in any way of pomp and triumph amongst the people and that because of those words that follow ver 11. where the people are called forth to the beholding of this glorious sight Go forth O ye daughters of Sion and behold King Solomon c. However the drift of this passage seems to be the same with that before ver 7. namely by setting forth further the magnificent state of Solomon to imply how much more desirable the enjoyment of Christ the true Solomon is whose glory doth so farre transcend the glory of Solomon as in other things so in regard of this his Charet for by this Charet is meant either 1. The humane nature of Christ wherein the Lord of glory shewed himself amongst men And we beheld his glory the glory as of the only begotten of the Father Joh. 1.14 which was richly adorned with the gifts of the Holy Ghost and which he made and assumed to himself being the more fitly compared to the Cedars of Lebanon because it never saw corruption Act. 2.31 Or 2. The word of the Gospel which is indeed of Christs own framing we received it wholly from him and must not vary in the least from that form of doctrine which he delivered to us and wherein Christ doth ride as in a triumphant Charet from one place to another all the world over and so shall do alwaies and therefore it is called the everlasting Gospel Rev. 14.6 Or 3. The Church made up by Christ of particular Saints those incorruptible Cedars Psal 92.12 13. wherein by the profession and preaching of the Gospel Christ is continually carried up and down as in a Charet amongst them Vers 10. He made the pillars thereof of silver c. Which was indeed very plentifull in Solomons daies 1 King 10.27 The bottom thereof of gold that is the couch or seat whereon they were to sit or lie was made of rich cloth of gold The covering of it of purple that is the upper part of it or the curtains which was the covering of those that sat in it was made of some costly purple stuff The midst thereof being paved with love for the daughters of Jerusalem the meaning whereof I conceive to be this that the inside of this Charet was all lined with curious hangings of needle work full of love stories or richly adorned with all variety of precious stones the love and delight of the daughters of Jerusalem And
either was in Idumea or bordered upon it See Ier. 49.7 Amos 1.11 12. Obad. 8.9 and that the place of his dwelling is thus expressed as a proof of his singular piety in that though he were not of the seed of Abraham but lived amongst those nations that were much degenerated from the piety of the holy Patriarchs yet he was a man of eminent holinesse and righteousnesse For the time when he lived that likewise is uncertain yet it is most likely that he lived in the daies of the Patriarks before Moses 1. because in his time it seems Religion was not wholly decayed amongst those Eastern nations nor was the true God only worshipped as yet amongst Abrahams posterity 2. because he lived after his afflictions were ended 140 years Chap. 42.16 and by that which is said of his first children it is evident that they were house keepers and therefore that he was of good years before he was afflicted whereas after the age of the Patriarks men seldome lived so long Psal 90.10 3. Because after the giving of the law it was not lawfull to sacrifice save in the place which God had chosen the tabernacle and temple whereas we see ver 5. that Iob sacrificed in the land of Uz. and 4 Because there is not the least mention in this book of any thing concerning the common-wealth of Israel or of any of the glorious works that God wrought for them in Egypt the wildernesse or the land of Canaan which we can hardly say of any book of Scripture besides because they were written after Moses However that in after times the story and name of Iob was famous amongst the Iews is evident Ezek 14.14 Though these three men Noah Daniel and Iob were in it they should deliver but their own souls And that man was perfect and upright c. to wit therefore perfect because upright or he was a man of a sincere heart and just conversation His eminent piety is here first related because this is one of those things which chiefly in this history is recommended to our observation that being a man of such rare piety he notwithstanding underwent such heavy afflictions Vers 3. His substance also was seven thousand sheep c. The great wealth of Iob is thus particularly expressed both because this added much to his commendation that he was not corrupted with his prosperity and wealth as most men are and likewise because his patience was herein the more to be admired that being spoyled of so great riches he bore it as quietly as if it had been a matter of nothing which he had lost So that this man was the greatest of all the men in the East that is in wealth honour credit and esteem yet the comparison must be understood with reference to others of the same quality and condition for that he should be a King as some conceive yea the greatest King in those parts of the world is altogether improbable and his own words of himself do plainly import the contrary Chap. 29.25 I chose out their way and sate chief and dwelt as a King in the army c. Vers 4. And his sons went and feasted in their houses every one his day c. That is his sons used ever and anon to feast one another each one in his day though not for seven daies together without intermission for it is said that each of them sent and invited their sisters to be with them And this is expressed 1 Because it was the occasion of that miserable end that befell his children ver 18 19. when being met together in their eldest brothers house according to their custome the house fell upon them 2. To shew how lovingly they agreed and lived together this being doubtlesse a great aggravation of his grief when tydings were brought him of their sudden death 3. To prove the singular piety of this man so sorely afterward afflicted by this particular of his sollicitous care for his children when they were feasting together Vers 5. And it was so when the daies of their feasting were gone about that Iob sent and sanctified them c. That is he sent and appointed them to sanctifie and prepare themselves for the sacrifices which the next morning he meant to offer up to God in their behalf and this they were to do partly by such outward rites of purifying as were used in those times partly by spirituall means as by holy meditations prayer mortification repentance c. For Iob said It may be that my sons have sinned and cursed God in their hearts That is it being so usuall with men in times of feasting to forget themselves and many severall waies to sin against God thus it may well be it hath been with my children perhaps by some more hainous sin they have provoked God to anger against them and that out of some secret prophanesse and contempt of God in their hearts which because it tends to the vilifâ—ing and dishonouring of God is indeed no better then a cursing of God in their hearts This I conceive is the meaning of those words as not judging it so probable either that Iob made a doubt whether his sons had in the least degree swerved from the rule of Gods law or that he suspected in them the horrid sin of direct blaspheming and cursing of God no not in their hearts Thus did Iob continually That is so often as his sons did thus feast one another each in his course which it seems they did frequently Vers 6. Now there was a day when the sons of God c. By the sons of God here are meant the holy Angels as again chap. 38.7 who are so called first because they do in a speciall manner bear in themselves the image of God to wit in their singular wisedome and knowledge their unspotted purity and holinesse their admirable power and might and in the majesty and glory of their spirituall essence 2. Because all these excellencies wherewith they are endued they have them from God the fountain from whence they flow in regard whereof when they stand before God they are as so many beams of his inaccessible light 3. Because they serve God as sons their father with all chearfulnesse and willingnesse and 4. Because as sons they are alwaies in Gods presence and see his face and of these it is said that on a certain day they came and presented themselves before the Lord Satan being also amongst them c. Which must not be literally understood as if God had certaine dayes wherein he called together the Angels to attend him for the holy Angels are continually in his presence Mat 18.10 Take heed that ye despise not one of these little ones for I say unto you that in heaven their Angels do alwaies behold the face of my Father Or as if any such speeches passed betwixt God and the Devil as here are recorded It is only a figurative expression of this truth that both the good and evil
spirits are alwaies in his eye and under his command and do nothing but what he will have them and that it was therefore of God that the Devil was suffered to tempt Iob and try him as he did for because of our weaknesse the Lord doth herein as it were stoop to our capacity and speaks of himself after the manner of earthly Princes that we might the better conceive him in a manner of speech which we call a Prosopopeia not much unlike that in 2 Kings 22.19 I saw the Lord sitting on his throne and all the host of heaven standing by him on his right hand and on his left and the Lord said Who shall perswade Ahab that he may go up and fall at Ramoth-Gilead c. Vers 7. Then Satan answered the Lord and said From going to and fro in the earth c. By this walking of Satan to and fro in the earth is only figuratively implyed that those evil spirits are every where throughout the whole world seeking diligently to seduce men and to execute Gods vengeance on them and to do all the mischief they possibly can Vers 8. Hast thou considered my servant Iob c. By this the Lords boasting of Iobs piety and righteousnesse is signified that where the Lord by his spirit inables his servants to frame their lives according to his will God in them is glorified not without the confusion of Satan who though he observes with envy and vexation enough the uprightnesse of their waies yet he is not able to subdue and corrupt them and so God in them doth as it were triumph over Satan and they through Gods assistance are more then conquerours Vers 9. Then Satan answered the Lord and said Doth Iob fear God for nought By this answer of Satan is only implyed that he is the accuser of the children of God and is still ready to judge that in prosperity we only serve God for the good things he bestows upon us and endeavours therefore by troubles and afflictions to draw us off from the service of God Vers 10. Hast not thou made an hedge about him and about his house that is his children and family and hereby is implyed that Satan is vexed that the Lord by his speciall protection doth keep him off from doing that mischief to the righteous that he desires to do Vers 11. But put forth thine hand now and touch all that he hath That is destroy or take from him not some part of his estate only for that may be done and yet a sufficiency be left him but all that he hath and then he will discover himself otherwise then he hath hitherto done By touching is usually meant in the Scriptures hurting afflicting or destroying as Ruth 2.9 Have I not charged the young men that they should not touch thee Zach. 2.8 For he that toucheth you toucheth the apple of his eye Psal 105.15 Touch not mine anointed and do my Prophets no harm And so it is taken here and this word now is added to imply that Satan desired to have it done presently he was eager to destroy him and thought long to see Iob in misery And he will curse thee to thy face That is he will openly and impudently blaspheme thy name and hereby is meant not only expresse execrations cast upon God but also whatever may tend to the reproach of the Almighty his goodnesse and providence Vers 12. And the Lord said unto Satan behold all that he hath is in thy power only upon himself put not forth thine hand Hereby is implyed 1. That Satan is continually desirous to afflict our bodies 2. That the Devil cannot stir an inch farther in afflicting us then God gives him leave 3. That the Lord is carefull that his servants should not be overpressed and therefore usually affords them some breathing time as here though he intended afterwards to give Satan power to afflict his body yet a while he restrained him from that So Satan went forth from the presence of the Lord. The meaning of this is only to imply that the Devill is speedily ready to do all the mischief he can to Gods people if the Lord have once let loose his chain Vers 13. And there was a day when his sons and his daughters were eating c. This time and this manner of destroying Iobs children is expressed as again afterward vers 18. because this must needs much aggravate Iobs sorrow that they should be fetched in together by the providence of God as it were into a net to the end they might all be destroyed together and not one of them escape as likewise that they should be thus suddenly in a fearfull manner cut off which alwaies hath an impression of wrath upon it when they were thus lovingly rejoycing together and that in their eldest brothers house who having the largest portion of estate was like to make the fullest and most solemn feast He alwaies was affraid least they should sin in their feasting so that having their brains thus suddenly beaten out whilst they were eating and drinking together this might make him fear least they died with sin upon them unrepented of Vers 15. And the Sabeans fell upon them and took them away c. The Sabeans were a people as most interpreters hold inhabiting Arabia felix bordering upon the land of Uz where Iob dwelt a people that lived by pillaging and plundering their neighbours and so easily wonne by a suggestion of Satans at this time to break out upon Iobs cattle and drive them away And observable it is that though Satan could many waies have destroyed Iobs oxen and asses and the servants that were with them more immediately by himself yet he chose rather to make use of the Sabeans as delighting not only in the misery of Iob but also in the sin of these his wretched instruments And I only am escaped alone to tell thee The same is said by all the severall messengers that brought Iob the sad tydings of the severall calamities that befell him vers 16 17 19. So that it was doubtlesse a piece of Satans policy that still one servant escaped to bring Iob the relation of these grievous losses and two reasons may be given for it to wit 1. That the relation of these afflictions might come suddenly to him his servants escaping out of such desperate dangers would be sure to fly home with all the speed they were able and 2. That he might not question the certainty of what was told him Had there been any colour of doubting the truth of these relations that might have abated his sorrow for the present and then recollecting his spirits in the interim when he came to know the certainty of it he might then have been the better able to bear it but having the report of these things from his own servants that were eye witnesses of what they spake he could have no ground of questioning whether that they spake were true or no and so these heavy