Christ indeed taught mysteries which from the creation till then had not been so distinctly revealed Vers 5. For he established a Testimony in Iacob c. This may be meant of the law in generall both ceremoniall and morall together with the promises annexed which they were bound to teach their children Deut. 6.7 and was indeed a testimony of Gods delivering them out of Egypt and the covenant which thereupon he made with them as his peculiar people see the Note Exod. 25.16 and likewise more particularly of that particular charge that they should teach their children successively the great works that God had done for them Deut. 4.9 Vers 8. And might not be as their fathers c. To wit As men are naturally prone to be a generation that set not their heart aright and whose spirit was not stedfast with God that is that set not their hearts sincerely and constantly to trust in God and to doe that which was right in his eyes Vers 9. The children of Ephraim being armed and carrying bows turned back in the day of battel That is being a warlike people and well provided for arms yet they fled before their enemies which was an evident sign that Gods hand was against them Some understand this of that slaughter of the sons of Ephraim 1 Chron. 7.21 whilst they were yet in Egypt But because the Psalmists intent is clearly not to set forth the wickednesse of one tribe only but of all the Israelites therefore by Ephraim here I conceive is meant either the people of Israel in generall and that they are called Ephraim because that was the most numerous and potent of all the tribes of Israel or the kingdome of the ten tribes which is usually in the prophets called Ephraim both for the reason before given also because the chief city of that kingdome was in that tribe Jeroboam that was the chief promoter of that great apostacy from the house of David was also of Ephraim And accordingly if we understand it of any one particular overthrow either it must be meant of that great ruine of the kingdome of the ten tribes by the Assyrians 2 Kings 17.5 6. and then indeed they might the rather here be called Ephraim because that Idolatry which Jeroboam brought in and which made them unworthy of the name of Israel was a main cause of that destruction or else of that discomfiture of the Israelites by the Philistines when the Ark was taken 1 Sam. 4.10 And this indeed many learned Expositours do the rather think 1. because Shiloh where this overthrow was given them was in the tribe of Ephraim and so probably the army of Israel might chiefly be gathered out of that tribe and 2. because it seems by the later part of the Psalm that the drift of the Psalmist herein is to set forth how Shiloh was rejected and Sion the city of David was chosen to be Gods dwelling-place in stead thereof and so hence it is that first here he shews how God was offended with the Israelites for their sins at that time when the Ark was taken from Ephraim and then to aggravate their sins in that the great works that God had formerly wrought for their fathers were no better remembred by them and improved to make them carefull to please God he makes a large recitall of those wonders which God had done for them and so in the close of the Psalm he returns again to shew how God in his displeasure removed the Ark from Ephraim and in favour to David removed it to Sion in the tribe of Judah Vers 12. Marvellous things did he in the sight of their fathers in the land of Egypt in the field of Zoan That is in the countrey of Zoan a chief city in Egypt see Numb 13.22 and Isa 30.2 3 4. the same that was also called Tanais Vers 14. In the day-time also he led them with a cloud See the Note Exod. 13.21 This figured Christs guiding his Church till he hath brought them to their heavenly inheritance and thence it is that Paul makes this cloud a representation of Baptisme 1 Cor. 10.2 and they were all baptized unto Moses in the cloud and in the sea Vers 15. He clave the rocks in the wildernesse c. The word rocks in the plurall number implyes that this was done twice see the Notes Exod. 17.6 and Numb 20.11 As before he clave or divided the sea so now with as much ease he clave the rocks and as before he made the waters to stand on heaps like rocks so now he made the rocks to dissolve as it were into water And gave them drink as out of the great depth that is in great plenty see the Notes Exod. 17.6 Vers 17. And they sinned yet more against him c. To wit even after God had wrought such wonders for them by provoking the most High in the wildernesse to wit when their late deliverance out of Egypt was yet fresh in memory where they had many miraculous signs of Gods presence amongst them continually in their eye and where their daily dangers and wants might well have made them afraid to provoke God Vers 18. And they tempted God in their heart c. See the Note Exod. 17.2 by asking meat for their lust see the Note Numb 11.4 for of that murmuring the Psalmist seems to speak here their first crying for meat Exod. 16.3 being before the first fetching water out of a rock which this was not as is clear vers 20. Behold he smote the rock c. Vers 19. They said Can God furnish a table in the wildernesse That is Can he provide us meat yea variety and delicacies as we had in Egypt Vers 20. Behold he smote the rock that the waters gushed out c. It is not necessary we should conceive that the Israelites spake these words but that the Psalmists drift is to imply that their murmuring for flesh was all one in effect as if they had thus said And that which is here charged upon them may either be that they questioned the will of God Behold he smote the rock c. can he give bread also can he provide flesh for his people as if they had said He that brought water out of the rock might he not also if he would if he loved us and took care of us give us bread and flesh likewise to eat or else that they questioned the power of God Behold he smote the rock that the waters gushed out as if they had said This is not so great a matter since water doth naturally in many places flow out of rocks but can he give bread also that is bread-corn for at that time they had none but manna or meat as the following words expresse it Can he provide flesh for his people Vers 21. So a fire was kindled against Iacob c. That is the wrath of God as it is explained in the next words and anger also came up against Israel But yet
for that anger is here also intended may be very probably gathered from the words of the following verse or if thou hast thought evil to wit by entertaining any unjust surmises or evil purposes against any body whatsoever lay thine hand upon thy mouth that is be silent see the Note Job 21.5 utter it not by word or deed or as some would have it think seriously of the evil done or intended for the hand upon the mouth is often the gesture of a man full of sad and serious thoughts and goe not about to defend it but give it over Much is said by many Expositours to shew how this is added in the close of Agurs speech with respect to that which went before as 1. Some hold that having in this chapter stirred men up to severall vertues in the close here he warns them that they should not hereupon be puffed up with pride at least that they should not obstinately persevere in any evil which out of pride they had fallen into and 2. some conceive that having in the three last verses taught men to be couragious and magnanimous and to maintain the dignity of their places he addeth here this caution that under pretence hereof they must not grow proud and turbulent at least if their spirits began to incline that way they must be very carefull to restrain themselves 3. some think it is added with reference to the last words in the foregoing verse and a king against whom there is no rising up that by way of advice that in case any had foolishly lifted up themselves â—hought any evil against a king they should doe well to make a stop proceed no farther in such a dangerous thing But I see not why we may not take this to be here added as a particular precept without any dependance upon that which wâ—nt before Vers 33. Surely the churning of milk bringeth forth butter and the wringing of the nose bringeth forth bloud so the forcing of wrath bringeth forth strife That is the urging of men to wrath that haply are of themselves of a calm and gentle spirit or the pressing of men to farther wrath that are of a cholerick nature and in a passion already by many reiterated provocations must needs cause great contentions Now this may be added as a reason why as was said in the foregoing verse men should beware of such foolish proud and angry carriage of themselves towards others or of farther enraging those that are angry already by any provoking language to wit because such provocations do usually produce bitter quarrels and those do usually end in great mischiefs CHAP. XXXI Vers 1. THe words of king Lemuel c. That is king Solomon Because there was no other king of Israel or Judah of this name and because in the Hebrew there is much affinity betwixt these two names Lemuel and Solomon this I conceive cannot be questioned The word Lemuel is by interpretation of God or to God or as some would have it God to him or God with him And therefore it is probable that this name was given him to signifie either that he belonged to God as his son or servant or that he was of God or by God ordained to be king of Israel or at least that his mother desired it should be so But now whether this name was given him by speciall direction from God the rather because Solomon was to be a type of Christ the Lords anointed the true Immanuel or whether Solomon speaking of himself here in a third person gives himself this name or whether it was his mother that gave him this name when she saw he was to succeed or had succeeded his father in the throne which some are the more inclined to think because it is his mother here that calleth him Lemuel it cannot be certainly determined However it is clear that they are called the words of king Lemuel because it was king Solomon that wrote them and left them upon record for that they were the words which Bathsheba his mother spake to him is evident by the following clause the prophecy that his mother taught him to wit either when she first discovered his naturall temper enclining to those sins which here she warns him to avoid or rather in his tender years when her love only made her fear lest he should dash upon these rocks or when haply by the extraordinary guidance of Gods spirit she foresaw his danger in these regards and so laboured by these holy instructions to antidote him against these sins for which cause it is as some think that these instructions are here called a prophecy But for that see the Note chap. 30.1 Before Solomon had told us chap. 4.3 4. how his father instructed him and here now he tells us how his mother also taught him And observable it is that though Bathsheba had sinned so hainously as she had done yet upon her repentance she was so far honoured of God as to be the mouth of his spirit for the uttering of part of the canonicall Scripture Vers 2. What my son and what the son of my womb and what the son of my vows That is for whose being birth for whose life well-doing every way for whose advancement to the crown praise-worthy carriage of thy self in that place of honour for whose eternall salvation I have offered up so many prayers and sacrifices and made so many vows and promises to God so that all these patheticall expressions were but to imply that he was her dearly-beloved son and consequently that what she now spake to him proceeded from her tender affection to him and that in these regards he was bound not to despise her counsell but rather to hearken the more affectionately to her As for that manner of speech which she here useth What my son and what the son of my womb c. it is an abrupt kind of speech importing abundance of affection even more then could be uttered and that especially by the frequent repetition of that word son Some conceive it is a form of speech tending to stirre up the party spoken to to mind seriously what is spoken as if she had only said Ah my dear son hearken diligently to me But rather some word is to be understood that is not expressed What my son c. as if she had said What thinkest thou my son or What affection dost thou bear towards me or rather What shall I say to thee or desire and require from thee what counsell or charge shall I give thee rather then this which I shall now say to thee Vers 3. Give not thy strength unto women c. That is the strength of thine estate body and mind see the Notes chap. 5.9 10. and 7.26 nor thy waies to that which destroyeth kings that is neither do thou imploy thy self in following that which doth commonly destroy not men of ordinary rank only but even princes and kings to wit the
tydings must needs presently fall upon him with their full weight Vers 16. While he was yet speaking there came also another The immediate report of these ill tydings one in the neck of another which is here noted as also again vers 17 and 18 was purposely no doubt effected by Satan that he might not have any breathing time any leasure to call to mind any thought that might support him or allay any whit the bitternesse of the former sorrow The fire of God is fallen from heaven c. That is a strange and extraordinary lightening from heaven hath consumed them And remarkable is the cunning of Satan who destroyed not these as he did the other by making use of wicked men but by fire from heaven that for his greater astonishment Iob might the more assuredly believe that not men only but even God himself did fight against him and so might not fly to God for comfort but rather in the vexation of his spirit might blaspheme God Vers 18. Thy sons and thy daughters were eating and drinking c. This message was by the cunning of Satan reserved to the last place because the tydings of the losse of his goods would not have been so terrible had he known of his childrens death to whom he hoped to have left them and indeed when a man lies under a great affliction a lesse is not minded and 2. Because when he was already sorely distressed with the former sad tydings he would be the more unable to bear this dolefull message and the more likely to sink down under it and break forth into impatience and blasphemy against God Vers 19. There came a great wind from the wildernesse and smote the four corners of the house c. Either this must be meant of a whirlwind that did together strike the four corners of the house or else the wind from the wildernesse did with its violence shake the four corners of the house so that at length the house fell upon them Vers 20. Then Iob arose and rent his mantle c. That is having hitherto sat still and heard these sad tydings now he presently arose as one that yet sunk not under these afflictions and rent his mantle and shaved his head c. And this he did partly that he might moderately bewail these afflictions and specially the death of his children and partly thereby to testify his deep humiliation under the hand of God with repentance for all his sins to which some adde also that he did it out of detestation of those blasphemous temptations which Satan at this time did suggest to him As for these outward rites of rending their garments and shaving their heads which they used in those times and countries for the first see the note Gen. 37.29 and for the second the shaving of the head that this also was used in times of great affliction and sorrow of mind is evident in those places Isa 22.12 In that day did the Lord God of hosts call to weeping and to mourning and to baldnesse and Ier. 7.29 Cut off thine hair O Ierusalem and cast it away and take up a lamentation And then doubtlesse it was used to signify that their condition was such that they had good cause to lay by all ornaments whatsoever hair being given for comelinesse and ornament Vers 21. Naked came I out of my mothers womb and naked shall I return thither Some expositours conceive that the word thither in this clause is not used in reference to his mothers womb but in reference to the earth and that because when he spake these words by way of adoration he cast or bowed down his body to the earth as it is in the former verse Others conceive it is the earth which Iob here calls his mothers womb and that because the earth is the common mother of us all since out of it in Adam we were all taken Gen. 2.19 But last of all others and with better reason acknowledge that Iob means indeed his mothers womb in the first clause and then in the next clause adds that he shall naked return thither only in reference to a returning to an estate like that of his mothers womb to wit that as there he was shut up naked in the streights and darknesse of earth so David calls his mothers womb Psal 139.15 I was made in secret and curiously wrought in the lowest parts of the earth waiting thence to be delivered in due time so he should be again shut up naked in the bowels of the earth the grave as seed sown in the ground waiting for a resurrection to a better life However the drift of these words was doubtlesse to shew that if God should strip him of all he enjoyed he should have no cause to complain both because he brought not these things into the world with him God had given them and might when he pleased take them away and because they were given as temporall blessings which he could not hope alwaies to enjoy but must part with them at the time of his death For we brought nothing into this world and it is certain we can carry nothing out 1 Tim. 6.7 Vers 21. Blessed be the name of the Lord. So far was Satan disappointed of his hopes that in stead of cursing God Iob blessed him both for suffering him to enjoy his good blessings so long and for his present afflictions wherein he knew the Lord might shew his goodnesse and mercy to him as well as in his former bounty and this doubtlesse did more deeply wound Satan then all Iobs afflictions had wounded him Vers 22. In all this Iob sinned not That is in all this that Iob spake and did there was not any thing that was materially sinfull No man can do any one act that is purely pure free from the least stain or tincture of sin Who can bring a clean thing out of that which is unclean chap. 14.4 But there is a great deal of difference between a sinfull action and sin in an action Satan had said that Iob would curse God but when it came to proof there was no such thing he neither spake nor did any thing that was materially evil CHAP. II. Vers 1. AGain there was a day c. See chap. â— vers 6. How long it was after those former losses ere God gave Satan liberty to afflict him in his body we cannot say only it is probable that there was such a distance of time between these two afflictions as might serve for a full discovery of Iobs Spirit under the first Vers 2. From going to and fro in the earth See chap. 1. vers 7 Vers 3. Hast thou considered my servant Iob See chap. 1. vers 8. And still he holdeth fast his integrity This is added to imply that God is in a speciall manner glorified and Satan confounded by the Saints perseverance in piety in the time of affliction for hence the Lord is here set forth as it were triumphing in this
these judgements which God hath laid upon thee dost thou still maintain thy self to be sincere and upright Being brought so low at the very point of death wilt thou still deny thy hypocrisie Take heed by acknowledging thy hypocrisie blesse God give glory to God and so die or curse God and die that is thou hadst as good discover by a desperate blasphemy at last what thou hast formerly been that so dying it may be seen that God hath dealt justly with thee in all that he hath laid upon thee But because in the third verse this phrase of retaining his integrity is used concerning Iob in a way of commendation the more ordinary exposition of these words I take to be the best which is this Dost thou still retain thine integrity That is after all these calamities and vain patience dost thou yet retain thy integrity alas what doth it profit you to what end do you still hope in God and pray to him and blesse him He still as a persecuting enemy pours out his wrath more and more upon you rather therefore curse God and die where by cursing God is meant as before chap. 1.11 whatever might tend to Gods reproach and this his wife like an infernall fury adviseth him to either as intimating that he had as good die cursing of God as blessing him since thereby he should at least satisfie his grieved and afflicted spirit or else as prescribing this as a means to put an end to all his insufferable miseries to wit by provoking God with his blasphemy to kill him outright Vers 10. But he said unto her Thou speakest as one of the foolish women speaketh As if he should have said Thou dost not now wife speak like thy self this had not wont to be thy language even those women that are most silly and foolish most profane and irreligious most desperately violent in their passions could not speak more Atheistically and wickedly then thou hast now spoken more indeed like those idolatrous women that use to revile their sencelesse Gods then like a woman who had been instructed in the knowledge of the true ever living God and one that had hitherto carried her self as one that feared him Shall we receive good at the hand of God and shall we not receive evil These words imply many reasons why it is fit that men should patiently endure those many afflictions that sometimes fall upon them 1. Because it is not fit that wretched man should bind God to his will and prescribe him what he should do to wit that he should still lade him with his blessings and never intermix any sorrows with them 2. Because the many blessings which he hath bestowed upon us far surpassing the evils he inflicts may well bind us by way of thankfulnesse to be content that he should exercise his dominion over us and afflict us when he seeth cause without any murmuring against him 3. Because the good he doth for us proves him a loving father and therefore should assure us that even in the evil he inflicts he seeks our advantage The cup which my Father hath given me shall I not drink it saith Christ Iohn 18.11 and so Heb. 12.9 We have had fathers of our flesh which corrected us and we gave them reverence shall we not much rather be in subjection unto the father of spirits and live In all this did not Iob sin with his lips That is not so much as with speaking a hasty and impatient word which was indeed a high degree of patience Iames 3.2 If any man offend not in word the same is a perfect man and able also to bridle the whole body See the note chap. 1.22 Vers 11. Now when Iobs three friends heard c. That is his three speciall choice and most intimate friends to wit Eliphaz who is called the Temanite either because he was of the stock of Teman the son of Eliphaz the son of Esau Gen. 36.11 or else because he was of the land of Teman mentioned Ier. 49.7 and Bildad who is called the Shuhite perhaps because he was of the stock of Shuah the son of Abraham by Keturah Gen. 25.2 perhaps of some country or city so called and Zophar the Naamathite so called also for some such like reason it may be from the city Naamah Iosh 15.41 As for Elihu of whom mention is made chap. 32.2 he came not it seems with these his three friends but standing by as perhaps many others did and hearing their conference he brake out also and spake his mind It is said by some that these men were Kings but no such thing do we find in the Scripture Men they were doubtlesse of eminent learning and piety as by their discourse with Iob doth every where appear yea such to whom the Lord used to appear in dreams and visions Now a thing was secretly brought to me saith Eliphaz chap. 4.12 13. and mine ear received a little thereof in thoughts from the visions of the night as likewise men of great years and experience whence is that of Elihu concerning these men chap. 32.6 7. I am young and ye are very old I said Daies should speak and multitude of years should teach wisdome and Iobs faithfull friends doubtlesse they were and in their love to him came now to visit him and spake all they said to him out of a sincere desire of his good though they erred fouly in judging of his cause All which made the harsh censures which afterward they passed upon him the more bitter and grievous to be born For they had made an appointment together to come to mourn with him and to comfort him to wit because it is a kind of ease to an afflicted man to see that others pity him and compassionate his case neither can words of comfort be acceptable unlesse they come from those of whom he is perswaded that they have a fellow-feeling of his sorrows Vers 12. And sprinkled dust upon their heads toward heaven It seems there were two severall waies of sprinkling dust sometimes they did barely sprinkle it upon their heads concerning which see the Notes Iosh 7.6 but sometimes again they took the dust and threw it up into the air so letting it fall back upon their heads for so we read also of the Iews that were enraged at Pauls preaching Acts 22.23 They cryed out and casting off their cloths threw dust into the aire and this circumstance of their throwing the dust toward heaven might signifie either that it was a day of grievous darknesse and affliction that was come upon them yea a day of dismall confusion wherein things were turned upside down and earth and aire as it were mingled together or else that the spectacle they beheld was such that they might well wish the heavens were overclouded with darknesse that they might not behold it Vers 13. So they sat down with him upon the ground seven daies and seven nights That is say some Expositours many daies and many nights
lodge without clothing c. See the Note chap. 22.6 Vers 8. They are wet with the showers of the mountains c. That is the poor mentioned in the foregoing verse that are stripped of their clothing are exposed to wet whilst they work abroad in the fields for their great lords or whilst they wander up and down in the desart to provide for themselves and embrace the rock for want of shelter that is hide themselves in the holes of rocks for want of other shelter and are glad and joyfull of such a refuge which this phrase of embracing the rock may seem to imply We have the like phrase Lam. 4.5 they that were brought up in scarlet embrace dunghils that is are forced to sit or lye upon dunghils Vers 9. They pluck the fatherlesse from the breast And this not only they might be said to have done that took them from the breast to sell them for bond-slaves but they likewise that took away their mothers or nurses to make slaves of them or that forced them to leave their sucklings to goe and work in their fields or vineyards and it may be to wean them before they would have done it that they might be fitter to toil and labour for them and those also that by starving their mothers or nurses disabled them that they could not give their little ones suck For the following clause and take a pledge of the poor see the Note chap. 22.6 Vers 10. They cause him to goe naked without clothing c. That is the poor man mentioned in the foregoing verse whom they had taken for a pledge they would force him to work for them and yet not afford him necessary raiment And then it follows They take away the sheaf from the hungry that is from the hungry poor they take away that little corn which they had gotten for the nourishment of them and theirs haply that one sheaf of gleanings which with much pains they had gathered Or else the meaning may be that they would not suffer their poor hungry harvest-men to tast the least of the corn which they reaped and gathered in for them an act of great inhumanity though it were to a beast as is evident by that law Deut. 25.4 Thou shalt not muzzle the oxe when he treadeth out the corn Vers 11. Which make oyl within their walls and tread their wine-presses and suffer thirst Some understand this of griping oppressours who will scarce tast of the blessings they enjoy in greatest plenty But the words seem clearly to hold forth the contrary to wit that it is spoken of the poor that are oppressed And it may be understood either of those that make wine and oyl in their own houses and yet afterwards have not wherewith to quench their thirst namely because they are presently forced to sell all away to pay their debts or else because spoilers come straightwaies upon them and carry it all away Or else of the poor labourers that make wine and oyl in great mens houses and yet are ready to perish for thirst to wit not only because their wages are not paid them at least not in time or because they allow them wages whereon they cannot live but also because they are not allowed to quench their thirst with that they provide for their great Masters And well may this be mentioned as a high degree of wickednesse as is noted above vers 10. that they should suffer them to be hungry and thirsty at the very time when they toiled and moiled to prepare for them such choice dainties and should be hard-hearted to the poor when they receive so liberally from God Vers 12. Men groan from out of the city c. As if he should have said These things are thus not only in the country in desart and solitary places but also in cities the places where seats of justice are usually erected they are not only done in secret but openly the groans and cries of the oppressed are openly heard in the cities and the soul of the wounded cryeth out that is the men that are wounded in their very souls because of the oppressions of the wicked and the wrong that is daily done them or the men that are wounded and slain by the overbearing power of tyrants and oppressours do in their grief or whilst they are dying complain bitterly of what they suffer and cry unto God for vengeance Or it may be meant that the bloud or the souls of those that are wounded and slain do cry for vengeance as is said concerning the bloud of Abel Gen. 4.10 of which see the Note there and the souls of the Martyrs slain by their cruell persecutours Revel 6.9 10. Some understand the first clause particularly of those that grieve and groan in the city because of those grievous oppressions which they hear the poor endure in the country and some apply both clauses to the groans of such as inhabite cities when they are streightned and damnified and sometime if they stir forth a little wounded and slain by those field-robbers whereof Job had spoken in the foregoing verses But I conceive it must be taken generally of the groans and complaints of all that are oppressed in cities whatever their sufferings and oppressions be As for the last clause yet God layeth not folly to them it is that for which Job had alledged all that he hath hitherto spoken of profane wicked men to wit that though their wickednesse be so great and the oppressed cry to God against them yet many times God doth not in the least punish them for the evil they commit and so stop them in their foolish and wicked waies but suffers them to run on in their leud and sinfull courses Vers 13. They are of those that rebell against the light c. This I conceive is primarily meant of that naturall light whereof Job speaks also in the following verses for against this light it may be said that they rebell because they hate and abhorre it they know not the waies thereof nor abide in the paths thereof that is they are birds of darknesse they spend their daies most in the dark and take little or no pleasure to be in the light Having spoken before of open oppressours now he comes to speak of those that sin more secretly and closely But yet secondarily it must questionlesse be understood of spirituall light to wit that they rebell against God the father of lights against the light of nature and against the light of Gods word and spirit and that 1. Because mens seeking darknesse and secrecy when they sin is an argument that they rebell against the light of their own consciences and 2. Because this their sinning so wilfully and desperately not of ignorance is mentioned here as a great aggravation of their wickednesse and that which makes it farre more strange that God should spare them And indeed even in regard of this light it might be well said that they know not the waies
hit the nail on the head you have fully and convincingly opened the cause between God and me and how by speaking that which is nothing to the purpose and by taking a great deal of pains to inform me of that which I knew before as well as your self Vers 4. To whom hast thou uttered words c. This also was spoken either as some think as in relation to God To whom hast thou uttered words that is Is it to God you have addressed your words in this which you have spoken and if so have you considered who he is to whom you have spoken what will you undertake to teach the omniscient and all-wise God which is the same in effect with that he had said before chap. 21.22 of which see the Note there Or else as in relation to Iob himself To whom hast thou uttered words as if he had said Do you consider who I am and in what condition I am have you uttered words suitable to and fit for a man in such a sad distressed condition as I am or To whom hast thou uttered words is it not to one that knoweth these things as well as your self what do you take me to be think you that I am so silly and ignorant that I know not these things that you have uttered It is the same he had said before chap. 12.3 of which see the Note there As for the following clause and whose spirit came from thee it is expounded by Commentatours many severall waies of which three are most probable First some understand it thus whose spirit came from thee that is Did not God give thee that life and breath whereby thou hast spoken and wilt thou teach him who gives thee life and breath and who is the father of the spirits of all flesh 2. Some make this to be the sense of the words whose spirit came from thee that is who is it that hath taught you these high mysteries Did you speak them of your self and had you them from any body else or do you think that the spirit of God did dictate them to you No doubtlesse such impertinencies were never of Gods spirit but of your own And 3. others give this to be the meaning whose spirit came from thee as if he had said whose spirit hast thou revived by this which thou hast spoken Surely not mine Because when mens fainting spirits are revived by the consolations of a friend they seem to receive a new life as it were and spirit from those that have thus cheared them up therefore in stead of saying whom hast thou revived or comforted with thy words he expresseth himself thus whose spirit came from thee Vers 5. Dead things are formed from under the waters and the inhabitants thereof or with the inhabitants thereof Here Iob begins to shew that he could say as much or more of the infinite power and the all-ruling Providence of God as Bildad had said and to that end at first he instanceth in this that Gods Providence extends it self to the very bottom of the sea where he forms not only the fishes that are to live there but also divers dead things as all kind of minerals corall pearls amber together with divers plants and herbs that grow there Vers 6. Hell is naked before him and destruction hath no covering As if he had said You Bildad told me that God maketh peace in his high places but I can adde hereto that Gods providence extends not only to the high places in heaven but also to the low places and depths in hell By destruction here almost all Expositours understand the place of destruction to wit the place of the damned and then if by Hell in the first clause the same be meant then the second clause is but only a repetition of what was said in the first But by Hell others understand the grave and consequently also all the hidden lower parts of the earth and then the meaning is this that God beholdeth all things even the grave and hell and all the lowest parts of the earth he sees all that the grave hath devoured and beholdeth what becomes of every part of man when the grave hath consumed him and what the damned in Hell both doe and suffer And thus he confirms what Bildad had said chap. 25.3 understanding it as many do of Gods omniscience upon whom doth not his light arise yea probable it is that Iob the rather mentioned this to imply to his friends that in regard of this omniscience of God it would be a joy to him to appear before God who knew him better then they did and withall to wipe off that aspersion Eliphaz had cast upon him chap. 22.13 And thou sayest How doth God know can be judge through the dark cloud Vers 7. He stretcheth forth the North over the empty place c. The meaning of this is either that God stretcheth out the heavens from one Pole to another over the region of the air for the North that is the Northern part of heaven the Hemisphere of the Arctick or Northern Pole is here figuratively put for the whole heaven because that part was nearest the climate where he dwelt and the region of the air is called the empty place because the air is as nothing and what hath nothing but air in it we count empty at least it is as nothing in regard of bearing up and supporting the heavens or else that God stretcheth out the heavens even to the Northern pole where the earth under it is uninhabited and is therefore called here the empty place meaning that Gods providence orders all things that are done there according to that chap. 38.26 where God is said to cause it to rain on the earth where no man is on the wildernesse wherein there is no man And then in the next place the earth is said to hang upon nothing either in relation to the center of the earth which is said to be through Gods appointment the cause of the stability of the earth in its place in regard all heavy things round about presse thither and yet is but an imaginary thing indeed nothing or else in relation to the earths hanging in the midst of the air having nothing to support it but Gods almighty power Vers 8. He bindeth up the waters in his thick clouds c. That is By a divine force he keeps them within the clouds which himself hath made to be as it were the bottles of heaven as they are called chap. 38.37 and the cloud is not rent under them that is the waters do not break through with their weight and fall down all together but are let out by degrees as through a strainer or watering-pot when and how God is pleased Vers 9. He holdeth back the face of his throne and spreadeth his cloud upon it The highest Heaven is the throne of God Esa 66.1 and is so called because there he manifests himself as princes do upon their thrones in greatest
in the right Vers 5. For Iob hath said I am righteous c. The same in effect he objected against Iob in the foregoing chapter vers 9. concerning which see the Note there As for the following clause and God hath taken away my judgement this we find Iob spake in expresse tearms chap. 27.2 But yet neither did Iob intend thereby to charge God with punishing him unjustly concerning which see also the Note there for then he had directly blasphemed and the Devil had gotten his will of him nor do I think that Elihu intended to charge him with this blasphemy as his friends had done as we may see chap. 8.2 3. and elsewhere For Elihu judged more favourably of him and had professed before chap. 32.14 that he would not answer him as they had done No all that Elihu chargeth him with is that by his pleading the innocency of his life with such vehemency and by his impatient complaints of his sufferings and of the Lords not discovering to him the reason thereof he did in a manner imply that God had dealt unjustly with him Vers 6. Should I lie against my right c. Some Expositours say that Elihu in these words chargeth Job with saying that God would have had him lie against his right or that unlesse he would doe so he might not be suffered to speak But methinks he doth plainly allude to that which Job had said chap. 27.4 5 6 where he protested that he would not against his conscience condemn himself As for the next clause my wound is incurable without transgression that Elihu seems to have gathered from that which Job said chap. 6.4 and 9.17 concerning which see the severall Notes there Vers 7. What man is like Iob who drinketh up scorning like water That is who scorneth and reproacheth not man only but God too with as much greedinesse and delight as thirsty men drink water which neither for the costlinesse of it nor for the strength of it they need drink sparingly The like expression we had before chap. 15.16 concerning which see the Note there Yet I know there are divers learned Expositours that understand this otherwise to wit that there was never man like Iob of such wisedome and gravity c. that by speaking such absurd and ridiculous things did so expose himself to the scorn and derision of all men as if he were glad to swallow down all the reproaches and scorn that could be cast upon him Vers 8. Which goeth in company with the workers of iniquity c. That is Who carrieth himself so as if he would be numbred amongst wicked men because he treads in their steps and useth their language whilst in the mean season he stands so much upon his innocency and righteousnesse Vers 9. For he hath said It profiteth a man nothing that he should delight himself in God This Elihu would gather from those words of Iob wherein he maintained that God doth often afflict the righteous as sorely as the wicked and prosper the wicked as much or more then the righteous as we may see chap. 9.22 and 21.7 c. as likewise from those complaints of his that God had dealt so severely with him who had yet endeavoured in all things to approve himself to God Yet I conceive the utmost that Elihu intended here to charge upon Iob was that by uttering these things in such an impatient manner he seemed to think that it was no advantage to a man to live holily and righteously not that he did indeed think so or had in expresse tearms said so Many things Iob had spoken wherein he had so clearly expressed his hope and confidence in God that Elihu could not have so hard an opinion of him only God would have Iob reproved thus sharply that he might see how much evil there was in his murmuring against God Vers 13. Who hath given him a charge over the earth or who hath disposed the whole world This is added to prove what he had said in the foregoing verses namely that there was no possibility that God should deal unjustly with any man Who hath given him a charge over the earth c. as if he should have said God is of himself the supreme Iudge and Governour of the whole world as being the sole Creatour of it he is not appointed thereto by any other Power that is above him who should give him in charge how he should govern the earth nor hath he any counseller but as in making he alone disposed all things as they are so he only disposeth of them by way of Providence and government and therefore he cannot judge unjustly And indeed the inference is unquestionable upon these three grounds First because there being none above him there is no danger lest he should deal unjustly through being constrained or overawed by any higher power as amongst men inferiour magistrates often doe Secondly because if there were none to give him a charge over the earth there was none whom he could offend in not following his charge he was absolute in his power and might doe with his own creatures what he pleased there being none that could say Why have you done thus I gave you no such command And thirdly because the supreme Iudge of the world from whom there can be no appeal must needs be just by his nature and essence or else there were no assurance but that all things might be brought into utter confusion Vers 14. If he set his heart upon man c. To wit to observe exactly all that he doth amisse or to destroy and cut him off if he gather unto himself his spirit and his breath that is if he call back to himself that soul life and breath which he as the fountain of life hath severally imparted to the sons of men the phrase here used is much like that Psal 26.9 Gather not my soul with sinners nor my life with bloudy men all mankind must needs then perish at once and turn to dust as it follows in the next verse All flesh shall perish together c. But why is this here alledged how easily God can in an instant destroy all mankind I answer farther to clear what was implyed in the foregoing verse by affirming that God had no power above him that had committed to his charge the government of the world but that the absolute soveraignty thereof as he was the Creatour of it was solely in himself namely that God is most just and cannot do wrong to any man whatsoever and that upon the three grounds alledged in the foregoing Note as likewise also that he is infinitely good and gracious and cannot be cruell and tyrannicall as is evident by his gracious supporting and continuing all things in their being so long as he hath done whereas he could so easily in a moment bring all to nothing Vers 16. If now thou hast understanding hear this hearken to the voice of my words As if he had said As thou art
what he had said before vers 4. concerning the multiplyed sorrows of those that hastened after other Gods But still we see he speaks of his inheritance My lines are fallen to me c. as alluding to earthly inheritances which fall to men by lot after they have been divided by lines and of this last see the Note Deut. 32.9 As for them that understand the whole Psalm of Christ they take this verse to be an expression of the precious account that Christ makes of his Church his inheritance given him of his father Vers 7. I will blesse the Lord who hath given me counsell c. That is who hath by his spirit perswaded and enclined my heart thus to chuse thee for my part and portion and so in other things also to doe what may be pleasing unto thee my reins also instruct me in the night-seasons that is by the inward and secret instinct of Gods spirit I find my thoughts affections and desires moved as to other things agreeable to Gods will so especially to this of chusing God to be my portion see the Note Psal 7.9 and this he mentions to have been done in the night when he had no body else to counsell him but God yea and constantly night after night in the night-seasons because indeed when men are free from worldly imployments and the distraction of the senses the spirit of God finds the minds of men fittest for serious and holy meditations and withall haply thereby to advance the praise of God in that by the inspirations of his holy spirit he was moved to those holy thoughts and desires at those times when men are usually surprized and overborn with drowsinesse and if awake subject rather to distracting affrightments yea often overborn by temptations to sin Indeed they that understand each passage of this Psalm of Christ do otherwise expound these words to wit that God did inwardly counsell and strengthen Christ in that time of black darknesse that was upon his spirit when the Lord in a great measure withdrawing the light of his countenance and pouring forth his wrath upon him he was thereby inwardly both in soul and body filled with most exquisite tortures through pain and grief and fear which made him cry out Father if it be possible let this cup passe from me and afterwards My God my God why hast thou forsaken me But the former Exposition is to me far the better Vers 8. I have set the Lord alwaies before me c. The Apostle Peter expresly saith that David spake this concerning Christ Act. 2.25 For David speaketh concerning him I foresaw the Lord alway before my face c. and he proves it by shewing that the words following vers 10 could not be properly and literally understood of David But yet because the Apostle there yieldeth that these words were spoken by David and it is evident that he that speaks here speaks of himself I have set the Lord alwaies before me c. therefore for the resolving of this doubt we must say that though David spake these words of himself yet it was chiefly in reference to Christ and that not only because being a type of Christ he did as it were represent Christs person but also especially because Christ was now in his loyns according to the flesh and indeed the Apostle in that place seems to render this as the reason why he applyed these words of David to Christ Act. 2.30 31. Being a prophet saith Peter and knowing that God had sworn with an oath to him that of the fruit of his loyns according to the flesh he would raise up Christ to sit on his throne He seeing this before spake of the resurrection of Christ c. So that these words were spoken by David both concerning himself and concerning Christ I have set the Lord alwaies before me c. that is I have set my thoughts continually upon God as being ever present with me and that both as having respect in all things to doe his will as indeed it is said of Christ Phil. 2.8 that he humbled himself and became obedient unto death even the death of the crosse and also as â—esting solely upon him for help and support in all my troubles and sufferings Because he is at my right hand I shall not be moved that is because he is ever present with me and still ready to assist and protect me I shall not be moved from that happy condition wherein I stand I shall not lose the favour of God nor fall from my integrity nor from my hope and confidence in God And as these words are intended of Christ they imply also that he should not be swallowed up of his sorrows nor removed from his constant obedience to the will of his father Gods readinesse to assist is expressed by this phrase of his being at our right hand because the right hand is the chief strength of a man and thereby he assails his enemies and therefore this had need to be chiefly secured and protected Vers 9. Therefore my heart is glad and my glory rejoyceth c. That is my tongue see the Note Gen. 49.6 My flesh also shall rest in hope That is When my body shall be laid at rest in the earth it shall not be without hope of a joyfull resurrection For hope is here ascribed to the dead body figuratively as an earnest expectation and waiting for the manifestation of the sons of God is ascribed to the senselesse and unreasonable creature Rom. 8.19 Vers 10. For thou wilt not leave my soul in hell neither wilt thou suffer thine holy one to see corruption This the Apostle Peter saith could not be spoken of David but of Christ only that is properly and literally and that because Davids body was left in the grave unto that day and was corrupted Act. 2.29 c. Let me freely speak unto you of the Patriarch David that he is both dead and buried and his sepulchre is with us unto this day c. but he spake of the resurrection of Christ that his soul was not left in hell neither his flesh did see corruption and the like the Apostle Paul affirmeth concerning this place Act. 13.36 37. David after he had served his own generation by the will of God fell on sleep and was laid unto his fathers and saw corruption but he whom God raised again saw no corruption But yet because David knew well that Christ should rise again as the head of that mysticall body which should all partake of the same benefit together with him and that by vertue of Christs resurrection even he also should one day be raised from the grave whence it is that Christ is called 1 Cor. 15.20 the first fruits of them that slept therefore David had doubtlesse respect also to himself in this which was principally and prophetically intended concerning Christ namely that God would not leave him for ever in the grave nor suffer him to perish in the pit of
gender Expositours for the most part take them to be spoken to the Bridegroom yet considering that in other places tearms of the masculine gender are used where the Scripture speaks of women as Nu. 27.7 elsewhere especially that these words seem so clearly to have reference to that which was before said to the Bride v. 10. forget also thine own people thy fathers house it must I conceive needs be yielded that though we should take it that the prophet here directs his speech to the Bridegroom yet he meant that the Bride should take this which was spoken to him as spoken intentionally to both joyntly together namely that their children and posterity should become as great and glorious as either of their Progenitours had been which is more fully expressed in the following clause whom thou mayest make princes in all the earth implying that his dominions should be so far inlarged that he might give severall kingdomes to his children to inherit It is true indeed that this promise which had a condition of obedience covertly annexed as all temporall promises have was not made good to Solomon and his Bride because by their sines they forfeited this mercy for besides that we read not that ever Solomon had any children by Pharaohs daughter he had not any son that was a king but only Rehoboam that succeeded him in the kingdome of Israel and he through his own folly had soon the greatest part of his kingdome torn away from him But hereby therefore it is evident that this was principally spoken of Christ and his Church Of Christ it may be understood thus In stead of thy fathers shall be thy children c. as if he had said In stead of thy Progenitours O Christ of the Jewish nation of whom thou art descended thou shalt have the Christian Church for thy children being begotten again by thy word and spirit according to that Heb. 2.13 Behold I and the children which God hath given me and that title given thee of old the everlasting Father Isa 9.6 And then of the Church who is tearmed the mother of all believers Gal. 4.25 it may be understood thus In stead of thy fathers meaning their fathers after the flesh or the Patriarchs into whose stock the Gentiles being ingrafted are become the seed of Abraham shall be thy children those believers whom thou shalt bring forth unto Christ in great abundance see Isa 49.18 And then for the following clause whom thou mayest make princes in all the earth as it implyes the large extent of Christs kingdome so also the great dignity that Christ should conferre upon his first the twelve Apostles and their successours in stead of the twelve Patriarchs whom Christ calls children Joh. 13.33 and by whom he subdued the world and gave laws unto all the nations of the world and then also all other Christians whatsoever who are made kings and priests unto God Rev. 1.6 Not that Christ hath conferred upon them any civil power for even those that rule in the Church are as servants rather then Lords but that in Christ their head they are admitted to some participation of his spirituall and eternall kingdome and by his Gospel the scepter of his kingdome which he hath left with them they do as it were by his power and authority subdue and govern the world and shall one day judge it see Matth. 19.28 Luk. 22.29 1 Cor. 6.3 Vers 17. I will make thy name to be remembred in all generations c. As if the prophet had said By these things which I have made concerning thee O king as it is vers 1. I will cause thy name to be remembred in all generations which must needs be meant of Christ And thus he foretells the constant preservation of the Psalms in the Church and under the perpetuity of Christs name the stability and perpetuity of the Church is implyed PSALM XLVI The Title TO the chief Musician for the sons of Korah c. See the Note upon the Title Psalm 42. A Song upon Alamoth see the Note 1 Chron. 15.20 Vers 1. God is our refuge and stength c. See the Note Exod. 15.2 Ours who are his people for this Psalm seems to have been composed by way of praising God for delivering Jerusalem out of the hands of many violent and mighty enemies that sought her ruine Vers 2. Therefore will not we fear though the earth be removed and though the mountains be carried into the midst of the sea That is though there should be never such terrible alterations confusions and desolations in all the kingdomes throughout the world so that the whole world should seem to be turned upside down and there should be no likelyhood of any place of rest for the Church But see the Note Psal 23.4 Vers 3. Though the waters thereof roar and be troubled c. That is swell and rage or be muddy and foul However the meaning is this though all the nations of the world do raise great combustions even to the terrour and endangering of many kingdomes and great ones in the world for that may be intimated in the following clause though the mountains shake with the swelling thereof and though they tumultuously assemble themselves together for the ruine of the Church foaming out their own shame Jude 13. like the troubled sea when it cannot rest whose waters cast up mire and dirt Isa 57.20 For by many waters in the Scriptures is often meant many people see the Note Numb 24.7 Vers 4. There is a river the streams whereof shall make glad the city of God c. To wit Zion so called because it was as is added in the next words the holy place of the Tabernacles of the most high that is the holy city where the Arke was placed in a Tabernacle see the Note Ps 43.3 many Expositours hold that this is meant of the river Kidron 2 Sam. 15.23 or of the the streames of Gihon or Shiloah 2 Chron. 32.30 which flowed into that river and then compassed half the city of Ierusalem and accordingly that which is here said they understand thus that whilst the whole world seemed to be in an uproar round about them the inhabitants of Ierusalem knowing themselves to be under the protection of the Almighty did quietly reioyce in the pleasures which that little river yielded them both by its watering the place making it fruitfull in the defence which it was to the city And thus they say this little river is opposed to the raging waters of which the prophet had before spoken to wit the tumult of their enemies round about them and the delight they quietly took in the one to the terrors that were threatned by the other which they seek to make good by comparing this with a like place Isa 8.6 where the Iewes are blamed for being discouraged with their seeming weak condition desiring to strengthen themselves by the ayd and power of the kings of Israel and Syria as not thinking
good c. That is Together with these spirituall gifts he shall also give them every outward blessing that may be good for them Yet some restrain this to that particular good of the earths encrease which is expressed in the following clause and our land shall yield her encrease Vers 13. Righteousnesse shall goe before him c. That is Righteousnesse shall then flourish and have a free course and passage in every place For as the Prophet sets forth the corruption of those times wherein he lived by this that there was no place for justice Isa 59.14 judgement is turned away backward and justice standeth afar off for truth is fallen in the street and equity cannot enter so here the Psalmist sets forth the prevailing of righteousnesse in those times when God should return in mercy to his people by this that righteousnesse should have a free course amongst men so that they should generally walk in the waies of righteousnesse do that which is just and right in Gods eyes Only we must know that by this phrase of righteousnesse going before him is implyed that this change God would make when he came to visit his people when Christ came with his Gospel to set up his kingdome amongst men or that by his righteousnesse wrought in them the hearts of men should be prepared for God to dwell there Yet some understand it of the righteousnesse of Christs government that look as the glory of Princes is manifested by the pomp of those that go before them to make way for them so Christs glory should be manifested by the righteousnesse of his government But the first exposition I take to be the best as by the following words we may gather Righteousnesse shall goe before him and shall set us in the way of his steps that is shall cause us to walk in his waies But see also Psal 89.14 and Isa 58.8 where the like expressions are used PSALM LXXXVI Vers 1. HEar me for I am poor and needy See the Note Psal 40.17 Vers 2. Preserve my soul for I am holy That is Thou hast sanctified me in some measure by thy spirit I have consecrated my self wholly to thy service and do endeavour to walk in all holinesse before thee neither am I therefore such a one as mine enemies would make me to be nor have I by any injury done to them deserved to be used by them as I am Vers 9. All nations whom thou hast made shall come and worship before thee c. This may be meant either of the forced acknowledgement of the greatnesse of the God of Israel whereto all nations should be brought by observing his mighty works or rather of the conversion of the Gentiles and it may well be that David might hence encourage himself that if God would shew mercy to them much more to him who was one of his own peculiar people As for that clause which thou hast made either it is added the more fully to expresse that all nations none excepted should come and worship before him there being no nation under heaven that received not their being from God or else rather to imply a reason why it might well be thought that God would in time to come call in all nations to fear and praise him namely because they were the work of Gods hands as well as the Jews and therefore it was fit that they also should know and worship their Creatour Vers 11. Teach me thy way O Lord c. See the Note Psal 25.4 unite my heart to fear thy name that is unite my heart to thee cause me in sincere and fervent love to cleave unto thee make me with a full resolution to set my heart to fear and serve thee only that my heart may not be drawn away to doe any thing but what is according to thy will or which is indeed all one in effect Cause my heart to be united within it self that it may not be divided and distracted with divers corrupt affections that I may not be carried this way and that as double-minded men are wont to be that so I may fear serve thee with my whole heart and that because such only as are thus affected thou art wont to help Vers 13. Thou hast delivered my soul from the lowest hell or the lowest grave That is from the most desperate dangers of death wherein my condition seemed as hopelesse as is the condition of one that is buried deep under ground or By pardoning my sins thou hast delivered me from that desperation I lay under the terrours of Satan the tortures of an evil conscience yea even from the very pit of hell And indeed because the remembrance of his sins might well bring these terrours upon David when he was in such dangers it is most probable that this was chiefly intended in that which he saith of his souls deliverance from the lowest hell Vers 16. Give thy strength unto thy servant c. That is By thy strength do thou help and support me both that I may prevail over my strong adversaries that I may not sink under the terrours that lye upon my spirit and save the son of thine handmaid that is me who have been even from my mothers womb thy houshold servant as being born in thy family of thy servant born of faithfull parents and so by birth-priviledge under the Covenant and consequently under thy care and tuition Vers 17. Shew me a token for good That is By some notable and wonderfull sign wrought for my preservation and deliverance make it evident both to my self and others that thou art tenderly carefull of my good and welfare however for the present thou art pleased to hide thy self from me PSALM LXXXVII Vers 1. HIs foundation is in the holy mountains It seems probable by the manner of the Psalmists expressing himself here that having been long meditating with himself of the happinesse of Zion in that it was the city of God hereupon he breaks forth abruptly thus His foundation is in the holy mountains that is The foundation of the temple or city Jerusalem which he hath chosen and built for his own settled dwelling-place he hath laid in the holy mountains whereby may be meant either particularly the hills of Sion and Moriah whereon the Temple and city of David were built or generally the mountains in and about Jerusalem according to that Psal 125.2 the mountains are round about Ierusalem which he calls holy mountains because they were sanctified set apart to be the lace of Gods spirituall presence worship And doubtlesse this which is here said of the situation of Zion in the mountains is to imply the strength stability thereof It is the judgement of divers learned Expositours that this Psalm was composed for the encouragement of Gods people when after their return out of Babylon they had been many years opposed hinder'd in rebuilding the city temple were at last stirred up by the
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
for the clearing and avenging of mine integrity and though all the world condemn me yet as long as thou dost approve me that is a sufficient praise to me But however because it is generally thought that it was Doeg or as some think Saul against whom particularly David prayes in this Psalm as ver 6 c. set thou a wicked man over him c. it is most probable that this Psalm was composed in the time of Davids troubles under Saul and withall because one clause of this Psalm vers 8. let another take his office or charge is by the Apostle Peter applyed to Judas Act. 1.20 therefore it is also clear that David speaks here of himself in the person of Christ as foretelling by the spirit of prophesy that it would hereafter fare with Christ as it then fared with him and so in reference to Christ the drift of these words may be the same with that branch of Christs prayers Joh. 17.1 Father glorify thy Son that thy Son may glorify thee c. Vers 2. For the mouth of the wicked and the mouth of the deceitfull are opened against me c. See the foregoing Note as also the Notes 1 Sam. 24.9 and Psal 43.1 In reference to Christ this may be meant of those clamours of the Jews Crucifie him crucifie him as likewise of the flatteries of Judas and others when they meant to betray him and so likewise the following words they have spoken against me with a lying tongue may be meant of the many horrible slanders which they cast upon Christ Vers 3. They compassed me about also with words of hatred and fought against me without a cause See Joh. 15.24 25. Vers 4. For my love they are my adversaries but I gave my self to prayer That is I think not of requiting evil for evil but flying to God by prayer is my only defence and refuge see the Note Psal 35.13 and 69.13 How this was accomplished in Christ and particularly in his praying for those that crucified him Luk. 23.34 we may easily conceive Vers 6. Set thou a wicked man over him c. This may be taken as spoken indefinitely of every one of his enemies before-mentioned and some conceive it was accomplished when the Romans came to tyrannize with such horrible cruelty over the Jews or of some one that was the chief and the most mischievous amongst them the head and the ring-leader of all the rest And therefore taking the words as spoken by David with reference to himself the most Expositours hold that this is meant of Doeg who did not only incense Saul against him more then any of his enemies besides but also caused a whole city and family of the priests to be cruelly slaughtered for his sake But taking them as spoken with reference to Christ it is clearly meant of Judas who was guide to them that took Iesus Act. 1.16 and to whom Peter doth expresly apply one branch of these curses Act 1.20 As for this first imprecation it is meant of appointing some wicked cruell tyrant to exercise dominion over him at his will and pleasure And the very same in effect may be intended also in the next clause if we read it as it is in the margin of our Bibles and let an adversary stand at his right hand that is let him have some powerfull and bitter enemy continually with him that may diligently watch and vex and pursue him and that may continually oppose and hinder him in all that he undertakes for standing may imply all assiduity and diligence in doing these things the standing of an enemy at the right hand of a man gives him an advantage to hinder such a one in any thing he would doe Yet I know there are some Expositours that understand both clauses in a more restrained sense Set thou a wicked man over him to wit to be his judge and let an adversary stand at his right hand to wit to accuse him But now reading the second clause as it is in our Bibles and let Satan stand at his right hand that which is hereby desired must needs be that the devil might be still powerfull with him to lead him into any wickednesse and afterwards to accuse him and to terrify him and at last to drag him to eternall perdition and indeed of Judas it is expresly noted what power the devil had over him as that it was the devil that put it into his heart to betray Christ Joh. 13.2 and vers 27. that after the sop Satan entered into him And just indeed it was that he should be subject to the devil that would not be subject to Christ As concerning the lawfulnesse of these curses see the Note Psal 28.4 Vers 7. When he shall be judged let him be condemned let his prayer become sin That is If he begs for mercy instead of finding mercy thereby let his entreaties enrage the judge the more and provoke him to greater wrath against him But this may be also understood with reference to Gods tribunal When he shall be judgeed let him be condemned c. that is When he shall at his going out of this world be judged by the Lord let him be condemned without mercy and though he shall then pray to God for the pardon of his sins yet let them not be pardoned but let his prayer adde to the number of his sins Vers 8. Let his daies be few c. That is Let him live but a while after his sin or rather Let him be cut off by an untimely death which how it was accomplished in Judas we see Matth. 27.5 and with reference to this place Christ spake that of Judas Joh. 17.12 those that thou gavest me I have kept and none of them is lost but the son of perdition that the Scripture might be fulfilled and so likewise the Apostle Peter expresly said Act. 1.20 that the next clause and let another take his office was to be accomplished by chusing another Apostle into the room of Judas yet it may be meant of Doeg with reference to that office which he held under Saul 1 Sam. 21.17 and which doubtlesse puffed him up and made him the more insolently cruell to David and others Vers 10. Let his children be continuall vagabonds and begge let them seek their bread also out of their desolate places That is Let them come out of their plundered houses to begge bread of those that passe by or being driven out of their dwellings where they were spoyled of all they had let them go about from one place to another begging for bread Vers 11. Let the extortioner catch all he hath c. To wit by intangling him with bonds and other fraudulent oppressive courses as with so many pits and snares and thereby stripping him by degrees of all that he hath and let the stranger spoil his labour that is let him strip him of those things he hath gotten by much labour And by the stranger may be meant either
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.
their labours by others friendly partaking with them therein as likewise in that they that are helpfull to others are the liker in a time of need to have help afforded them by others Vers 10. For if they fall the one will lift up his fellow That is if either of them fall or be ready to fall the other may stay or beare him up from falling or raise him up when he is fallen And this must not only be understood of corporall falls but also of those that fall into any mistake or streight or danger into any affliction or sorrow into any error or sinne Vers 12. And if one prevaile against him c. That is against one of the two then two shall withstand him that is he that was put to the worst with the help of his friend or companion shall be able to resist him and much more if there be more then one to help him which may be implyed in the following Proverb And a threefold cord is not quickly broken Vers 13. Better is a poore and a wise child then an old and foolish king who will no more be admonished Here Solomon proceeds to another Instance of vanity and that is the vanity of those that are commonly esteemed the happiest of men to wit Princes and Kings in that they are many times foolish and wilfull and so by that meanes are often deposed from their Kingdomes yea and that in their old age when they had been many yeares even from their childhood established in their Kingdomes as is implyed in the following verse For out of prison he cometh to reigne to wit the wise and poore child Whereas also he that is borne in his kingdome becometh poore And hereby also is discovered the vanity of all ambitious men in seeking to climb up to high places Vers 15. I considered all the living which walk under the Sunne c. Here another vanity is added to which Kings are subject to wit that though they be never so prudent and willing to be admonished yet the people meerly out of ficklenesse and inconstancy and affection of novelty and change are wont to grow weary of them and to slight them and to adore and worship the rising Sunne the young Prince that is to succeed them I considered all the living which walk under the Sunne that is all the present generation of men living under a present king or government with the second child that shall stand up in his stead that is his son and heire that is to succeed him in the throne according to that Dan. 11.2 Behold there shall stand up yet three kings in Persia It is as if he should have said I have taken notice that the generality of the common people doe still side with the Prince that is to succeed their old King If they doe not make defection from him and set up his son in his stead yet at least they all close with the heire their hearts are set upon him they run after him and seek his favour whilst the father is laid by and disregarded as an uselesse thing This I conceive is the meaning of this hard passage But yet for the more thorough understanding hereof we may note 1. that the present generation of a people under their present king is expressed by these words all the living either only to set forth that this is the humour of all the people because he speakes of the generality of men therefore he expresseth them under this generall notion of living men or else to imply that thus it is in all nations living upon the face of the earth or else lastly to intimate the reason of their siding with the young heire namely because the father is grown old and hath not long to live whereas his sonne is now growing up into the world and so knowing they must live and be preserved by the living and not by the dead therefore it is that they all worship him who must be to them as they hope the breath of their nostrils and 2. that those words which walk under the Sunne may either be another expression whereby Solomon would set forth that this is the humour of the generality of the people or else may have respect to that which follows and so are intended to shew that the generality of the people do walk with the second child that shall stand up in his stead that is that they so joyne themselves to him that they favour flatter applaud and honour him wholly in a manner neglecting his father Vers 16. There is no end of all the people even of all that have been before them c. That is say some Expositors before the men of the present age Or before the father and the sonne or other heire that succeeds him in the throne mentioned in the foregoing verse Now that which is said here that there is no end of all the people that have been before them may be understood three severall wayes either 1. that there is no end of the common peoples fickledesse and inconstancy of their discontents against the present Governours of their restless desires after change and ambitious endeavour to creep into the favour of him that is to succeed the present Prince the people never put an end or a stop to this vanity but it is an hereditary disease that passeth from one generation to another the Prince whom they honoured and adored when he was to reigne the same they dislike and cannot endure when he comes to reigne Thus it hath been in all foregoing ages thus it is for the present and thus it will be in all succeeding generations Or 2. That there is no end that is no rest or satisfaction to the desires of people concerning their Prince no thorough stay or acquiescency of the hearts of the people in any of their Princes be they never so wise or well-deserving they will not rest satisfied in them but will grow weary of them and joyne themselves to those that are to succeed them Or 3. that there hath been an infinite number of people in all foregoing generations that have dealt thus with their Princes It hath not been an error whereinto some few have fallen or the error of some one age but it hath been the generall distemper of the common people in all ages that how obsequiously soever they have carried themselves to their Kings at their first rising yet afterwards by degrees they have growne weary of them and have been still for the new Kings that were to succeed them They also that come after shall not rejoyce in him that is the new King that is now so doated on shall be cast off and rejected in future times as his predecessors have been as now they cast off the father to side with the sonne so in the following age they will for some reason or other cast off the sonne to side with the grand child Surely this also is vanity and vexation of spirit that is this that
children are their oppressors and women rule over them As namely first when they are voyd of judgement and understanding and unexperienced in matters of State unable to keep any secret not knowing how to govern themselves and much lesse to govern others secondly when they are sensuall wholly given to play sport and pastime to please their appetite and pamper themselves but altogether carelesse and unmindfull of those things that most concern them Thirdly when they are inconstant and fickle easily drawn away with any evill counsell that is given them Fourthly When they are impatient and soon angry pettish froward and such as cannot endure to be crossed in their wills and fiftly when they love to be praised and flattered and so are easily gulled and deceived by those that will speake them fair fawn upon them And thy Princes eate in the morning that is when after the example usually of their foolish King they doe wholly give up themselves to pleasure and sensuality gluttony and drunkennesse for this is intended by eating in the morning and that either 1. because this implyes that they spend their whole time night and day in sleeping riot and excesse or 2. because to do a thing in the morning is in the Scripture phrase to doe it with mens utmost endeavours according to that Isa 5.11 Woe unto them that rise up early in the morning that they may follow strong drink see the Note also Psal 5.3 Or 3. because the morning is the best part of the day and fittest for our weightiest imployments whereupon it seems Princes were wont in the morning to sit in judgement and in counsell whence is that Jer. 23.12 Oh house of David thus saith the Lord Execute judgement in the morning c. and therefore when Princes doe feast themselves at that time it is a signe they prefer their pleasure their glutting and pampering of themselves before their affaires of greatest importance And this must needs tend to the ruine of a land Though a King be a child yet if his Princes and Counsellors be prudent and sober men things may goe the better but if they also mind nothing but their pleasure all things must then needs run to ruine Vers 17. Blessed art thou O Land when thy King is the Son of Nobles c. Though descent from noble and royall progenitors may be here included because such mens education doth usually render them the fitter for the royall dignity and their high descent doth often engage them to tread in the steps of their noble progenitors and withall because when Princes are so nobly borne and come to the throne by lawfull succession the people are commonly the more ready to reverence and obey them yet doubtlesse by the sonne of Nobles is chiefely meant a person nobly qualified generous wise and vertuous not given to pleasure but of a publick and heroical spirit and minding princely and publick imployments As Saul by calling Jonathan the sonne of the perverse rebellious woman intended that he was a perverse rebellious son 1 Sam. 20.30 so here Solomon by the sonne of Nobles intends a Prince seasoned with noble and honorable endowments regarding his honour above life and much more above pleasure and gaine And so likewise for the following words When thy Princes eate in due season the meaning is that a land is happy when the Princes are temperate and moderate in eating and drinking not feasting all night till the breake of the next day not preferring their bellies before their weightiest affaires but first dispatching their businesse and then refreshing themselves with meate and drink for strength and not for drunkennesse that is so as to repair and uphold health and strength and not meerly to satisfie their lust and make themselves drunke whereby strength is usually rather impaired then preserved Vers 18. By much sloathfulnesse the building decayeth c. This Proverbial expression is inserted here with respect to what was said before ver 16. concerning the misery of a land where the Governours are childish and voluptuous and the drift of it is to shew that as a house will by degrees decay and at last fall to the ground if the owner doth thorough carelessnesse and sloath neglect to repaire it in time the wind and weather will make breaches in the roofe of it thorough which the raine dropping in will rot the timber and walls and so at last downe it will come so likewise the strongest Kingdomes and Common-wealths will by degrees be weakened and at last utterly ruined if Princes who by their places are to be amongst the people healers Isa 3.7 and repairers of the breaches Chap. 58.12 do thorough their childishnesse or their sloath and luxury disregard the great work of government and neglect in time to make up the breaches and to cure the distempers that are in their Countryes Vers 19. A feast is made for laughter and wine maketh merry but money answereth all things If this verse be taken as an entire sentence a part by it selfe then the drift of it is only to shew the usefulnesse or the command of money above other things in all outward affaires In all outward blessings every thing hath its limited use one thing is good for this and another thing for that feasts are made to procure laughter and wine is good to make the heart chearfull and merry but money is good for the procuring of all things whatsoever that will command not only feasts and wine but also cloathing and houses and whatsoever man can want or desire Let men call for what they will money will help them to it so that a man that hath money needs not want any thing the world can afford But rather it seems to be added with respect to that which went before as namely either first with respect to the foregoing verse to shew why by sloathfulnesse mens houses come to ruine to wit because such sloathfull persons doe give themselves to feasting drinking mirth and jollity and so never mind the supporting of their houses families and estates but doe continually wast what they have till all be ruined their money still going out for the defraying of these their riotous expences Or else secondly which I conceive most probable with respect to that which was said before ver 16. concerning the misery of a land where the Princes are foolish and riotous shewing that thus it must needs be because such childish and voluptuous Princes are all for feasting and merriment and for the procuring of these things their treasure is day after day exhausted A feast is made for laughter and wine maketh merry As if he had said Thus such Princes doe spend their dayes in making feasts and drinking wine that they may laugh and be merry but money answereth all things that is it is their money that procures these and what ever else they desire for the satisfying of their lusts and that they may not therefore want supplyes thereof they are wont to oppresse
in those things which he sought to know all which is implyed in those words Yea he gave good heed and sought out And 4. Because he had formerly given proofe of his great wisdome and his desire to profit others in the Proverbs which he had composed digested into order and published for the good of the Church And set in order many Proverbs see the Note Pro. 1.1 Vers 10. The Preacher sought c. Here Solomon commends this Book to men from the nature and quality of the doctrine therein contained The Preacher sought to find out acceptable words or as it is in the Hebrew words of delight that is he laboured both by study and prayer to write those things that would be cause of great delight to those that were able truly to judge of them wholsome and profitable doctrine such things as were worthy of all acceptation 1 Tim. 1.15 and that would yield reall refreshing and comfort to mens souls and withall delivered in such expressions as might also delight the readers And that which was written was upright that is it was not written to flatter men or to tickle a carnall eare and fancy nor any otherwise to please men then as might be for their spirituall benefit and edification it was written in sincerity without favouring men in any corrupt way and to make men upright in all their wayes See the Note Pro. 8.8 Even words of truth that is infallibly certain and free from all error and falshood Vers 11. The words of the wise c. Here Solomon commends his doctrine and so occasionally and consequently the doctrine of all other divine and sacred Writers from the vertue efficacy and authority thereof The words of the wise to wit the Penmen of the Scripture that were infallibly inspired by the only wise God and those that from thence doe instruct men to make them wise unto salvation are as goads that is sharp and pungent to awaken and rowse up the drowsie to attend to what is taught them to pierce mens hearts with godly compunction and sorrow for sin and with feare of Gods wrath as it is said of the Jewes that upon the hearing of the Apostles preaching they were pricked in their heart Act. 2.37 to reduce those that are gone astray into the right way and to quicken and stir up those that are dull and sluggish by exhortations promises and threatnings by feare of punishments and hope of reward to be still proceeding forward in the way of well-doing yea with alacrity and livelinesse to run the way of Gods commandments not flattering men in their sins nor tickling their itching ears but as the Apostle speaks Heb. 4.12 Quick and powerfull and sharper then any two-edged sword piercing even to the dividing asunder of soul and spirit And as nailes whereby is meant either 1. such stakes or pins wherewith shepheards doe fasten their hurdles or sheepfolds by driving them into the ground that so their sheep may in those inclosures be kept in together and then this implyes the efficacy of the words of the wise to keep men from going astray after false doctrines and sinfull courses and to retain them in the unity of one and the same faith and in mutual love one to another or 2. the nailes wherewith Carpenters and others doe fasten their work together implying likewise the efficacy of the Scripture to pierce and enter into the souls of men to make them stediast constant and unmoveable in the wayes of truth and righteousnesse to unite them to God and to Christ and in mutuall love one to another fastened by the Masters of Assemblies that is the Penmen of the Scripture and others that are sent forth to be teachers in the Church whose work it is to drive in these nailes by exhortation and faithfull application and to fasten them so in mens hearts that they may never be plucked out again and who are therefore called the Masters of Assemblies because God hath authorized them to call the holy Assemblyes Act. 6.2 and to be spirituall Rulers in his Church Heb. 13.17 Which are given from one Shepheard to wit God in Christ the chiefe and supream Shepheard of our souls Joh 10.11 1 Pet. 2.25 5.4 so called here in pursuance of the former metaphor of goads and nailes whereby heardsmen doe prick forward their oxen and shepheards doe fasten their sheep-pens who hath been in all ages the only teacher of his Church in regard that it was he that by his Spirit did infallibly guide the Prophets and Apostles and other holy men of God in writing the Scriptures 2 Pet. 1.25 1 Pet. 1.11 and he it is that hath in all ages given the Church Pastors and Teachers to shew them the way of life Jer. 3.15 Eph. 4.11 furnishing them with gifts and assisting them by his Spirit in the faithfull discharge of their calling and work Vers 12. And further by these my Son be admonished c. That is By these holy instructions contained in this book wherein the whole duty of man is briefely delivered in a few words or by these and other the writings of the wise Penmen of the Scriptures be informed and warned wherein to seek for true blisse and happinesse not by seeking after and setting thy heart upon the vaine perishing things of this world but by a quiet dependance upon Gods providence here in a comfortable enjoyment of the portion that God hath here allotted us and serious seeking of those things that are eternall Of making many bookes there is no end and much study or reading is a weariness to the flesh That is It wasteth and weareth away mens strength heating the brain consuming the spirits and drying up the moysture of the body and so makes their reading and study irksome and tedious to them The scope therefore of Solomon in this whole verse seems to be either 1. To shew that he could have expressed that which he hath written in this booke far more largely many bookes might have been written of this subject but that he considered that much reading is wearisome and that this which he had delivered briefely would be sufficient to inform men of the truth herein contained or 2. to perswade men to content themselves with the directions given here and in other bookes of the holy Scripture without seeking any further and that because if men should look into other humane writings to learn how true happinesse is to be attained they might weary themselves with endlesse toil and labour the books being so infinite and the opinions of men therein so different but never reap any profit or satisfaction hereby as to this enquiry and that because these are the perfect rule of faith and manners so that only in these and such other bookes as are agreeable to these and grounded on these the way to the attainment of true happinesse is to be found Or 3. to invite men to the reading of this and other parts of the Scripture which teach
the wayes of Gods Commandments and in discharging all those honourable services wherein Christ at any time imployes her And 3. her readinesse to be guided and ordered by Christ in all things or her complying with him in the matrimonial yoke But because the horse is usually set forth in the Scripture as a warlike beast Job 39.21 c. and Pro. 21.31 The horse is prepared for the day of battell and the Egyptian horses and charets were much desired for the warre therefore I rather think that the Church is here compared to a company of horses in Pharaohs charets to signifie her strength and valour and that she should be victorious over her enemies as for the same reason she is afterwards said to be terrible as an army with banners chap. 6.10 Because when the Church did what he had advised her to doe in the foregoing verse that is when she abandoned the flocks of his companions and joyned her selfe to his flock she must then expect persecutions and troubles therefore to comfort her against these troubles with a promise of victory he compares her to a company of horses in Pharaohs charets And indeed upon the same ground Christ and his servants are set forth riding upon white horses Revel 19.11 14. and it is expressely said of the Church Zach. 10.3 The Lord of hosts hath visited his flock the house of Judah and hath made them as his goodly horse in the battell Vers 10. Thy cheekes are comely with rowes of jewels thy neck with chaines of gold Some think this is added yet farther to set forth why the Spouse was compared in the foregoing verse to a company of horses in Pharaohs charets to wit because her cheekes and neck were as comely to behold or because they were a richly adorned as the cheeks and necks of their horses in those Eastern Countries used to be especially in Kings charets that had rich chaines about their necks and head-stals and bridles gorgeously adorned with rowes of jewels which indeed agrees with that Judg. 8.26 where it is said that the Kings of Midian had chaines of gold about their Camels necks But because the Spouse had before complained of her being Sun-burnt I rather think that her Beloved doth still proceed on to shew that though she was tanned yet she was exceeding comely and beautifull in his eye and so alluding to the custome of women in those Countries that used to weare rowes of jewels on their heads that hung down to their cheekes c. He saith Thy cheekes are comely with rowes of jewels c. That is thou art curiously adorned with chaines or necklaces and with rowes of jewels Or because the Spouse is here represented as a shepheardesse and such Country damosels used not to weare such costly attire the meaning may be only this that her face and neck the cheeks being put figuratively for the whole face as being the chiefe seate of shamefacednesse modesty and beauty were as comely as if they were adorned with rowes of jewels and chaines of gold their native beauty was such that they needed no outward ornaments to set them forth Now by these rowes of jewels and chaines of gold wherewith the Church the Spouse of Christ is adorned may be meant in generall those Lawes and Ordinances and those gifts and graces shining forth in the profession and practice of Gods people and the good works that are done by them whereby the outward face of the Church is exceedingly adorned and the members thereof are made comely and gracious in the sight of God and good men see the Notes Pro. 1.9 Psal 45.9 13. Or else those most eminent and conspicuous members of the Church that are in a high degree above others adorned with gifts and graces which for their singular worth may well be compared to jewels and whereby they are fitted to doe much service to God and his people see Pro. 25.12 Yet some doe more particularly apply the rowes of jewels on the cheeks to the beauty of the orderly observation of Ordinances in the Church and the chaines on the neck to mens chearfull submitting of themselves to these Ordinances Vers 11. We will make thee borders of gold with studs of silver It is conceived that the Bridegroome doth here promise that he and his friends or companions would farther adorn his Spouse by making her borders of gold to wit to wear on her head or neck with studs of silver that is curiously wrought with specks prominent knobs or knots of silver to render them the more beautifull But the spirituall sense is clearely this that Christ here promiseth his Church first that he and his father and his holy Spirit see the Note Gen. 1.26 or he by his Prophets and Apostles and other his faithfull Ministers and servants would yet farther adorne his Saints with an increase of the manifold graces of his Spirit or secondly that they would adorne the Church in Gospel times not only with a greater measure of grace but also with more glorious ordinances then those carnall ordinances were under the Law according to that Isa 60.17 For brasse I will bring gold and for iron I will bring silver and for wood brasse and for stones iron or thirdly that he would raise in his Church men of eminent gifts and graces teachers and others according to that which is said of the Nazarites Lam. 4.7 Her Nazarites were purer then snow they were whiter then milk they were more ruddy in body then rubies their polishing was of Saphir The expression here used is much like that Pro. 25.11 A word fitly spoken is like apples of gold in pictures of silver Vers 12. While the King sitteth at his table c. Here the Spouse seemes to speake againe to her Bridemaides and companions as before ver 2. 5. or to the friends of her Beloved And the drift of her speech is either 1. to praise her Beloved as in the foregoing verses he had praised her and to acknowledge that all that was amiable and lovely in her had been wrought in her by him or 2. to shew that as he did highly esteeme of her so likewise she did make precious account of him and that what she had done was done to testifie her respect to him and by way of procuring his favour towards her While the King see the Note above ver 4. sitteth at his table to wit accompanied with his guests his holy Saints and servants my spikenard sendeth forth the smell thereof for the understanding whereof we must know 1. that there is in these words an allusion to a feast as the mention of the Kings sitting at his table doth evidently shew 2. That because the using of perfumes and odoriferous ointments for the refreshing and chearing their guests was in those dayes one of the chiefe civilities of their feasts and spikenard was one of the chiefe things whereof they did compose their most sweet and precious oyntments Joh. 12.3 Then took Mary a pound
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