wholly his and 2. Because he hath given us such an excellent being making us after his own image enduing us with reason and understanding that so we might know him and have a special interest in him 3. Because he made all the creatures for our sake and so all that we enjoy in the creatures we have from him 4. Because by the same power whereby we were created we are continually preserved and 5. Because consequently he is able every moment to destroy us therefore it is most equal that we should love and fear and obey him and consecrate our whole lives to his service especially out youth which is the first fruits of our years the flowre and beauty of our time wherein we are able to do him the best service all the faculties both of soul and body being then in their prime And the rather also should men be mindful of doing this because in youth men are most apt to forget God as they then begin to frame their lives so they are like to continue in regard that being once accustomed to sin they will hardly afterwards be brought to leave it while the evil days come not to wit the dayes of old age wherein men are subject to many and manifold miseries and sorrowes nor the years draw nigh when thou shalt say I have no pleasure in them that is wherein men grow weary of their lives and are ever full of complaints The drift of all that is here said is to shew that it is not fit that young men should put off the care of their eternal good till they come to be old because old age being so full of infirmities and miseries they will not then be able to do the good they have neglected in their youth nor will scarce find freedom of spirit enough seriously and sincerely to mind the great work of repentance and of making their peace with God Nor is it fitting to over-burthen that age with the bitter sorrow of repenting for the sins of youth which is already unable to bear the heavy load of so many weaknesses and sorrowes as it lies under but rather that men should by the early piety of their youth store up those graces and comforts that may allay the bitternesse of their old age Vers 2. While the Sun or the light or the Moon or the Stars be not darkened c. Some Expositors conceive that by the light here is meant any artificial light as the light of a torch or candle But doubtlesse it is the light of the Sun that is here intended and this I conceive is particularly mentioned either the more fully to expresse how the Sun is darkned to old men to wit because they cannot discern the light thereof or else because the light of the Sun is to be seen when the body of the Sun cannot be seen as in the twilight both of morning and evening and when the Sun is covered over with clouds And many Expositors do understand this of the blindnesse or dim-sightednesse of old men to wit that when old age comes that doth so darken mens eyes that they can scarcely discern the light either of the Sun Moon or Stars it is dark with them even at noon day And so also accordingly they understand the following clause nor the clouds return after rain that is even when the heavens are clear as they use to be after rain yet they are still cloudy to old men by reason of the darkness of their eyes even the clearest aire to aged men being duskish and misty young men may have some distemper in their eyes and and yet recover their sight again but old mens eyes are clouded without hope of ever seeing clearly again But because the dimnesse of the eyes is mentioned in the following verse therefore I rather think that by the darkning of the Sun and the light of the Moon and the Stars is meant either 1. The weakening of the vigour of the superior and rational faculties of the soul the understanding judgement memory and fancy which do in old age become more dark and dull then they were in mens youth or else 2. The darknesse of many and manifold miseries and sorrowes that do constantly attend old age to wit that the prosperity and joy of their former days is then turned into affliction and sorrow all their former comforts both greater and lesse do then fail them they take no delight in those things wherein others do chear and refresh themselves but both by day and by night they are in continual anguish and sorrow which may seem the more probable because usually in the Scripture prosperity and joy are compared to the Sun and to the light see the Notes Judg. 5.31 2 Sam. 23.4 and on the other side grievous afflictions such as do swallow up all former joy and prosperity are compared to the darkening of the Sun Moon and Stars as in Joel 2.10 The earth shall quake before them the heavens shall tremble the Sun and Moon shall be dark and the Stars shall withdraw their shining and so also Isa 13 9 10 11. and in many other places And accordingly also we may understand the following clause nor the clouds return after rain either 1. Of the vapours that do continually in old men ascend from the stomack to the head and brain and the defluxions of rhewme and flegme by the eyes nostrils and mouth which are as the showres of rain that fall from the head to wit that as in winter though it rain very much yet the skie is still overcast with clouds the very rain that falls returning back vapours into the air that do again fill the skie with fresh clouds so in old men though there be a continual voyding of flegme and rhewme yet the defluxions that fall upon the breast and stomack do still send back to the brain matter enough to breed more in young men after colds taken rhewmes may be dryed up and so the brain may become dryer and clearer again but in old men they continue alwayes and are never dryed up Or 2. As a Proverbial speech setting forth the continual succession of several diseases pains and miseries that come thick and threefold upon old men without any intermission of trouble even as in winter no sooner doth it leave raining but presently the clouds gather again whereas in summer after some showres of rain are fallen the heavens are usually cleer and bright again V. 3. In the day when the keepers of the house shall tremble c That is The hands and armes shall shake with palsies for these they are that are here called the keepers of the house because therewith men keep off all hurt from the body and provide meat and clothing and all things necessary for the upholding and preservation of it I know that by the keepers of the house some understand the ribs wherewith the vital parts within the body are fenced and secured from danger and others the outward senses or the
justifying of God and that because he had already spoken a long time together Vers 3. I will fetch my knowledge from afarre c. As if he should have said In declaring what I know concerning the Question in hand namely whether thou hast done well in charging God for dealing too severely with thee I will open the matter as it were from the very foundations But yet what he means by these words from afarre it is not easie to determine Some think that his meaning was that he would utter nothing but what by inspiration from God he knew to be so he would not speak what he in his reason might apprehend to be right but what he had by speciall enlightning from above and therefore was sure it was true And then again others understand it thus that he would fetch his proofs for the justifying of God from the eternall nature of God or from the works of creation as we see towards the end of this chapter he argues from those meteors of rain thunder and lightning c. and these things he calls knowledge from afarre either because the things he meant to speak of were of a high nature farre remote from us and not easily comprehended by humane reason or because they were such things as had been from the first creation yea as concerning the nature of God from all eternity or because they might seem to be farre from the matter in question though indeed they were principles and generall grounds from whence that truth which he was to maintain might be unquestionably concluded and proved As for the following clause and will ascribe righteousnesse to my maker in these words my maker Elihu implyes that in regard he had his being from God he was bound to plead his cause and withall he might intend thereby covertly to charge Job with being ungratefully injurious to his Creatour Vers 4. For truly my words shall not be false he that is perfect in knowledge is with thee This last clause many good Expositours understand of God and so hold that Elihu doth hereby put Job in mind either that he had to deal with God who was perfect in knowledge as being omniscient who could not therefore through any mistake deal unjustly with him or that God who was perfect in knowledge spake now to him by him that he would not speak any thing of his own head but what he received by inspiration from God in whose stead he now spake unto him But more generally it is held that Elihu doth modestly here speak of himself in the third person as the Apostle also doth 2 Cor. 12.2 3. He that is perfect in knowledge is with thee as if he should have said You have one to argue with you that is found in judgement and sincere in his intentions towards you one that understands the cause we have in hand throughly and that will in all things deal uprightly with you Vers 5. Behold God is mighty and despiseth not any he is mighty in strength and wisedome How Gods justice may be proved from his power and wisedome see in the Note chap. 9.4 Here these two are joyned together God is mighty and despiseth not any to shew that as he needs not fear those that are great so neither doth he despise either great or small because of his own supereminent greatnesse he makes not so light esteem of any as therefore to afflict them causelesly or not to care what injury he doth them And herein also it may well be that Elihu had respect to some speeches of Jobs wherein he might apprehend that Job had complained of God that he carried all by his absolute power and that by reason of the dread thereof he could not plead his cause before him as chap. 10.3 Is it good unto thee that thou shouldest oppresse that thou shouldest despise the work of thine hands and chap. 30.21 Thou art become cruell to me with thy strong hand thou opposest thy self against me and in divers other places Vers 6. He preserveth not the life of the wicked but giveth right to the poor That is He doth not safeguard them in favour as esteeming them precious in his sight though he may see cause to keep them alive for a time but he pleads the poors cause against them though a while he may let them be oppressed Vers 7. He withdraweth not his eyes from the righteous c. That is He never forgets nor forsakes them but with Kings are they on the throne yea he doth establish them for ever that is he continues them even unto death in those places of dignity whereto he hath advanced them and often too their children after them As for the last clause and they are exalted the meaning of that is either that thus they are exalted maugre all opposition that may be made against them or that being thus advanced they rise in power and glory still more and more Some understand it of their exaltation to heavenly glory after death and others of their being puffed up in their minds and spirits but the former Expositions are more probable Vers 8. And if they be bound in fetters c. That is If the righteous whether those that God had exalted or others come to be streightned with affliction It is probable that he alludes to that expression of Jobs Thou puttest my feet in the stocks chap. 13.27 Vers 12. But if they obey not they shall perish by the sword c. That is God shall slay them in his anger and they shall die without knowledge that is in their folly not knowing why Gods hand is upon them or for their folly because they would not learn by Gods corrections Yet most probably it is thought by some that Elihu still speaks here of the just mentioned before vers 7. who indeed may be cut off by death for their folly according to that of the Apostle 1 Cor. 11.30 31 32. for this cause many are weak and sickly among you and many sleep and that he speaks not of the wicked till the following verse Vers 13. But the hypocrites in heart heap up wrath c. That is say some Expositours they grow more and more enraged against God But rather the meaning is that they by their obstinacy and sinning more and more yea even in their afflictions do treasure up wrath to themselves against the day of wrath they cry not when he bindeth them that is they call not upon God when he afflicts them as not acknowledging that God doth punish them for their sins or being every way of irreligious and profane spirits Vers 14. They die in youth and their life is among the unclean Or among the Sodomites The meaning is that their life is cut off after the same manner as those are cut off that are most hatefull to God and man as being most abominably wicked namely that they are punished with as much severity and are cut off by some vile and shamefull death and that in
severe wrath against his enemies yet to his people he should be the authour of all perfect happinesse PSALM III. The Title A Psalm of David when he fled from Absalom It is not improbable that this Psalm was composed by David in the very time of his withdrawing himself from the rage of Absalom if we consider first that the time was long secondly how carefull David was to redeem all times of any freedome for any spirituall services and thirdly that he was thereto inabled by the speciall inspiration of Gods spirit Yet the words may well bear it that it was composed afterward to expresse how he was affected in that time of his distresse thereby to sound forth the praises of God Vers 1. Lord how are they encreased that trouble me c. It is said 2 Sam. 15.12 that this conspiracy was strong for the people encreased continually with Absalom and chap. 17.24 that Absalom passed over Iordan he and all the men of Israel with him which was according to Hushai's counsell vers 11. I counsell that all Israel be generally gathered unto thee from Dan even to Beersheba as the sand that is by the sea for multitude And hence it is that David here complaining to God upon whom he casts his grief and care mentions this three severall times that his enemies were so many expressing himself by way of admiration to shew how strange it was that so many should so suddenly without any cause fall off from him whom God had anointed to be their king to set up an ambitious youngster as his son Absalom was to reign over them Vers 2. Many there be which say of my soul c. That is of me See the Note Gen. 27.4 There is no help for him in God that is no hope or possibility of help And thus they animated one another against him and did thereby exceedingly wound his soul either first out of an Atheisticall contempt of God boasting that now they had such a strong party that God should not be able to help him and indeed we see with what confidence Ahithophel spake 2 Sam. 17.2 I will come upon him while he is weary c. and all the people that are with him shall flee and I will smite the king only or secondly because they judged thus from that sore calamity that God had brought upon him in the insurrection of his own son against him or thirdly because they judged that God had forsaken him for his sin in the matter of Uriah which probably might be the reason that moved Ahithophel though so great a Politician to joyn with Absalom for so we see Shimei concluded 2 Sam. 16.8 Selah Divers opinions Expositours have concerning the meaning of this word which is three severall times inserted in this and often in other Psalms but very little clear evidence of reason there is in any thing they alledge as the ground of their opinions That which hath most shew of likelyhood is either first that it is set as a musicall pause to shew that in that place the singers were for some time to make a stop in their singing which may seem the more probable because we find this word no where in Scripture but in this book of the Psalms and in the song of Habakkuk and in both alwaies at the end of a verse unlesse it be in these few places to wit Psal 55.19 and 57.3 and Habak 3.3 9. or secondly that it was a Note to mind the singers that in that place they were to lift up their voices which is grounded upon this that the word seems to be derived from an Hebrew word that signifieth to elevate or lift up These two I say are the most probable opinions Only withall we must know that the end of either of these was to signifie the observablenesse of the foregoing passage as here how considerable this sad condition of David was that his enemies should say there was no help for him in God They that hold it was a musicall pause say it was to give a hint that men should seriously ponder of that which was then said and they that hold it was for the lifting up of the voice or as some think to shew that the foregoing passage was to be sung twice do likewise conceive that hereby was signified how admirable and observable that was for all that heard it Vers 3. But thou O Lord art a shield for me my glory and the lifter up of my head He tearms God his glory first because God had given him and he knew would still give him cause of glorying in his favour and help secondly because he had honoured him and so would still by giving him victory over his enemies and this he opposeth to the shame that lay now upon him when he was glad to fly for the saving of his life and thirdly because it was the Lord that had advanced him to that glorious condition of being king over his people and therefore he doubted not but that he would maintain and protect him therein And then again he tearms him the lifter up of his head first because God did comfort and support his dejected spirit and keep him from sinking under his afflictions secondly because through Gods grace to him he was inabled to bear up his head with confidence and comfort according to that Luk. 21.28 And when these things begin to come to passe then look up and lift up your heads for your redemption draweth nigh thirdly because God had often and he knew still would deliver him out of troubles and raise him from any dishonour and reproach that should be cast upon him as it is said that the king of Babylon did lift up the head of Jehoiachin when he freed him out of prison 2 King 25.27 and fourthly because he had exalted him to be king and therein he doubted not but he would continue him according to that Psal 110.7 He shall drink of the brook in the way therefore shall he lift up the head Vers 4. I cryed unto the Lord with my voice c. Why was it not enough to say I cryed unto the Lord but that these words must be added with my voice I answer first because he would covertly imply that in stead of spending his breath as in their afflictions many do in vain and uselesse complaints and murmurings against God he rather chose to call upon God for help secondly because he would hereby oppose the lifting up of his voice in prayer to their clamours and insultations as if he had said Their outcryes shall not put me to silence whilst they lifted up their voice in such outcryes against me God hath forsaken him there is no help for him in God this stopped not my mouth but I cryed to the Lord with my voice and thirdly to shew that by reason of the strength of his affections he not only prayed within himself but also out of the fervency of his spirit poured forth his desires in vocall
then snow Vers 8. Make me to hear joy and gladnesse c. That is By the immediate voice of thy spirit assuring my heart that thou hast pardoned my sins and likewise in the ministery of thy word particularly by causing me with joy to imbrace thy promises of pardon and to apply them to mine own soul To which some adde also that he desired hereby that Nathan or some other prophet might be sent to him with those joyfull tidings that God had pardoned his sins therefore they say it may well be that Nathan did not return that answer The Lord hath put away thy sin thou shalt not die so soon as David upon Nathans reproof had acknowledged his sin though they be all related together 2 Sam. 12.13 as elsewhere things done at severall times are joyned together in the scriptures recording of them but that after David had some time mourned for his sins Nathan came again with that joyfull message But of this there is no certainty at all Vers 9. Hide thy face from my sins As if he had said Seeing my sin is ever before me as he had said before vers 3. let it not be before thee but do thou hide thy face not from me but from my sins Vers 10. Create in me a clean heart O God c. As with respect to what he had said before concerning the corruption of his nature vers 5. Behold I was shapen in iniquity c and as apprehending himself deprived in a manner of that holy disposition and power of godlinesse which God had formerly wrought in him as before he begged for pardon so here for the sanctification of Gods spirit And because for the work of regeneration there is no disposition of nature that tends thereto nothing in nature out of which the spirit can produce such an effect therefore he tearms it a creating of a clean heart in him And renew a right spirit within me that is a disposition and inclination of nature not crooked and perverse as all mens are naturally but just and right according to the streight rule of Gods law and which might carry him on to doe that only which was right in Gods sight As for the word renew though it may have reference to that uprightnesse wherein man was at first created yet I rather conceive it hath reference to his former piety which he now found greatly decayed in him wherewith he desires to be established again and therefore some render it a constant spirit Vers 11. Cast me not away from thy presence c. That is Cast me not out of thy favour yea and consequently it may well be which some hold that this also implyes a desire that he might not be deprived of the evidences of his favour formerly enjoyed to wit 1. that he might not be cast out from the presence of God in his sanctuary as Cain was for shedding blood see the Note Gen. 4.16 and 2. that he might not be cast off from serving God in the regall office as Saul had been and take not thy holy spirit from me whereby he means both those sanctifying and saving graces wherewith God by his spirit had endued him which are indeed often greatly impaired by the sins of the faithfull and of themselves are in danger to be utterly lost though through Gods mercy which David here begges they are continued in them and likewise those gifts of Gods spirit wherewith God had furnished him for his regall office Vers 12. Restore unto me the joy of thy salvation c. That is of thy saving my soul eternally in heaven and of thy providence over me for my preservation here from temporall dangers and uphold me with thy free spirit that is keep up my heart in the assurance of thy love the hope of life eternall and a firm resolution of yielding thee sincere obedience in all things and that by thy free spirit that is by that free disposition of spirit which thou art wont to work in thy children or which is much to the same purpose by that spirit of thine whereby thou art wont to work in thy children a true freedome from the bondage of sin according to that of the Apostle 2 Cor. 3.17 where the spirit of the Lord is there is liberty a readinesse of mind freely and chearfully and sincerely without any by-respects in all things to obey thy laws and a holy magnanimity boldly and freely to professe themselves thy children Rom. 8.15 Vers 13. Then will I teach transgressours thy waies That is By mine example I will cause them to see how infinitely mercifull thou art to poor penitent sinners and withall how in all things thou requirest them to carry themselves if they desire thy favour And to this some adde also his declaring how severely God often afflicts his own children when they sinne against him But however Davids main drift in these words was to imply that he would endeavour that as his sin had been an occasion of much hurt to others so his repentance should likewise be improved for the good of others Vers 14. Deliver me from bloud-guiltinesse c. Some understand this thus that David desired here that God would pardon those sins whereby he had deserved that God should cut him off and have his bloud for the bloud he had shed or for which he had threatned that the sword should never depart from his house But according to our translation it is clearly meant of that guilt he had drawn upon himself by shedding the bloud of Urijah and others the pardon whereof David here again desires because men that lye in their sins are not fit to praise God which in the next clause he was to promise to God And my tongue shall sing aloud of thy righteousnesse that is thy faithfulnesse in performing thy promises which may be also particularly referred to that promise made by Nathan 2 Sam. 12.13 or that righteousnesse whereby thou dost justify sinners see the Notes Psal 5.8 and 22.31 Vers 15. O Lord open thou my lips c. Herein he desires of God 1. that by Gods mercy to him he might have occasion to shew forth his praise see the Note Psal 40.3 2ly that he would free him from the guilt of his sins which otherwise might well stop his mouth and must needs make him unfit for this service see Psal 50.16 and 3ly that God would give him a will and desire to praise him a prepared heart and quickned affections and all other abilities requisite for this service Vers 16. For thou desirest not sacrifice c. See the Note Psal 40.6 Vers 17. The sacrifices of God are a broken spirit That is This is the sacrifice which is all in all with God in stead of all better and more pleasing to God then all other sacrifices And this is here inserted because David is here speaking of the sacrifice of praise which a penitent sinner promiseth to God upon pardon of sinne obtained whose praise is therefore
which God had brought upon him raising up his own son against him that sought to bereave him both of his life and kingdome they gazed and pointed at him in a way of wonder as some fool or mad-man yea they withdrew themselves and fled away from him as some detestable monster one that was the shame of mankind not worthy to live amongst men and by whom it was pity the earth should be any longer defiled in opposition to which therefore he adds But let them judge as they will of me thou art my strong refuge And indeed we find the like expressions used elsewhere much to the same purpose as Isa 8.18 and Zach. 3.8 and 1 Cor. 4.9 Vers 8. Let my mouth be filled with thy praise That is Let me have cause to praise thee and enable me to praise thee freely abundantly and continually that I may have nothing else in a manner in my mouth but thine honour and praise see the Note Job 8.21 Vers 12. O my God make haste for my help As if he had said And hereby disprove what mine enemies boast of to wit that thou hast forsaken me and his own confidence that they were herein deceived he implyes in those words O my God Vers 14. But I will hope continually c. This hath reference to that foregoing desire vers 12. that God would make hast to help him and is as if he had said that however though God should deferre to help him yet he would still wait in hope upon God Vers 15. My mouth shall shew forth thy righteousnesse and thy salvation all the day c. That is thy faithfulnesse and justice manifested in saving and delivering thy righteous servants see the Note Psal 51.8 for I know not the numbers thereof that is for thy mercies and deliverances are innumerable so that I shall never want matter of praising thee nor can ever sufficiently extoll thy name Others I know give an exposition of these words that is somewhat different from this my mouth shall shew forth thy righteousnesse that is I will the best I can generally declare thy justice in punishing the ungodly and thy salvation to wit in the preservation and deliverances of thy righteous servants for I know not the numbers thereof that is I must needs confesse that both thy judgements on the wicked and thy mercies to the righteous are more then I can reckon But the first exposition is the best Vers 16. I will goe in the strength of the Lord God c. That is I will walk dayly in the confidence of Gods strength and not of mine own whatever I undertake and whereever I goe I shall goe on in assurance of assistance and protection from the almighty God however weak I am in my self and however violent mine enemies be against me and though I meet with never so many and great troubles and hinderances and discouragements in my way yet I shall goe on with chearfulnesse courage and confidence not falling back or turning aside to the right hand or the left for any evils I may meet with in my course I will make mention of thy righteousnesse even of thine only that is I will not mind any other helps or supports but will rely upon thy faithfulnesse solely and wholly I know some do restrain the first clause either to his praising God for having said in the former verse that his mouth should shew forth Gods righteousnesse c. here he addes say they that he would enter upon this work in Gods strength or else to his going out to warre against his enemies or his persevering to withstand them in the maintenance of his just cause in the confidence of Gods aid But I conceive it is best to understand it more generally of his resting upon Gods power and help in all things whatsoever Vers 17. O God thou hast taught me from my youth That is say some by the holy instructions of my parents and teachers and withall by thine own spirit or rather thou hast taught me experimentally even from my youth by many wonderfull deliverances how good and faithfull thou art how tenderly carefull thou art over me and what a strong and sure refuge thou art to all that fly unto thee and thus I have been trained up from my childhood to trust in thee and to fly to thee in all my troubles Vers 18. Forsake me not untill I have shewed thy strength to this generation and thy power to every one that is to come That is to succeeding generations to wit either by recording it in the Psalms see the Note Psal 45.17 or by relating it to them who should report it to those of another generation and so it should be successively made known in all ages Vers 19. Thy righteousnesse also O God is very high See the Notes Psal 36.5 6. Vers 20. Thou which hast shewed me great and sore troubles c. See the Note Psal 4.6 shalt quicken me again and shalt bring me up again from the depths of the earth that is from those desperate dangers wherein I seemed to be as a man that was dead and buried See the Note Psal 42.7 PSALM LXXII The Title A Psalm for Solomon Some read it A Psalm of Solomon and hold that it was composed by Solomon only seeing in cannot be denied that this Psalm was one of Davids prayers because of those words in the close of this Psalm vers 20. The prayers of David the son of Iesse are ended they say withall that the Psalm is no other but the prayer which David made for Solomon a little before his death when by Davids appointment he was anointed king of Israel his father yet living 1 Kings 1.39 and that it was only brought into the form of a Psalm by Solomon But whether it were composed by Solomon or as others rather think by David however it was for Solomon that is concerning Solomon or for Solomons sake as being written by way of 1. congratulating him for the honour which was newly conferred upon him 2. of praying to God for him that his kingdome might be just prosperous and lasting and thereby also teaching the people what they should beg of God on his behalf 3. of propounding to him the pattern of Christs perfect government that imitating him in his government he might draw down the blessings here mentioned upon him and 4. by way of foretelling what his government should be Only we must know that though Solomon alone be expresly named here yet what is desired for him is covertly also desired for all that were to succeed him in that throne even unto Christ in whom the kingdome was to be established for ever and of whom Solomon was a type in regard whereof even he also is called Solomon Cant. 8.12 see the Note 2 Sam. 12.24 And indeed that this Psalm is chiefly meant of Christ is evident because there are many passages hereof that cannot properly be meant of Solomon as those vers 5 7 8 11 and
As for the following clause rule thou in the midst of thine enemies the meaning is that Christ should rule as King even where the power of his enemies was greatest and maugre all their malice and rage against him and that not only by subduing and destroying his enemies at his pleasure but also by gathering a people to himself and governing them by his word and spirit which is more clearly expressed in the following verses Vers 3. Thy people shall be willing in the day of thy power c. That is when thou shalt goe forth as a mighty king to conquer and subdue the world and shalt make thy Gospel to work mightily upon the consciences of those that hear it then shall thine elect people with all readinesse and willingnesse submit to thee follow and obey thee As for the following words in the beauties of holinesse from the womb of the morning thou hast the dew of thy youth which is acknowledged by all Expositours to be one of the hardest passages in all the Psalms for the understanding thereof we must know First that by the beauties of holinesse may be meant 1. Gods holy Temple or in allusion thereto the holy assemblies of Gods people for which see the Notes 1 Chron. 16.29 Psal 27.4 and 29.2 and then the meaning is this that in the day of Christs power his people should willingly gather themselves together to worship him in his Temple or in the place of the holy assemblies or 2. the amiablenesse that is in the holy wayes of Christianity and then this may be added as the cause of the peoples coming in so willingly to the service of Christ or 3. which I like the best that glorious holinesse wherewith all true Christians are adorned and then this clause is added to set forth the glory of that people that should so willingly come in and submit themselves to Christ namely that they should come in to him in the beauties of holinesse that is adorned with all the holy graces of Gods spirit as souldiers that for the honour of their Generall do goe forth to serve him in their bravest attire or as the Priests in the Law did wait upon God in their holy garments beautifull and glorious the holinesse of the Church being that which indeed makes her beautifull as Tirzah and comely as Ierusalem Cant. 6.4 Secondly those words from the womb of the morning may be read as it is in the margin of our Bibles more then the womb of the morning and then they must needs be referred to the foregoing words as making known that the beauties of holinesse wherewith the people of Christ should be adorned should be more then are the beauties of the morning where it first breaks forth But now if we read this clause as it is in our Bibles from the womb of the morning then may these words be referred either to the foregoing words in the beauties of holinesse and so that which is hereby intended is this that from the first shining forth of Christ upon his people in the preaching of the Gospel and Christ is indeed called the bright morning star Revel 22.16 and the day-spring from on high Luk. 2.78 or from the first forming of Christ in their hearts they should with much willingnesse present themselves before Christ in his service being adorned gloriously with the graces of his spirit as with clothing of wrought gold and raiment of needle-work or else it may rather be referred to the following words from the womb of the morning thou hast the dew of thy youth for many learned men conceive that the Colon or middle point that is in our Bibles betwixt these two clauses is only a distinction for convenient reading not a disjunction of the sense and then the meaning of the words is clearly this that look as the dew is born out of the womb of the cool morning-aire so distilleth down insensibly with innumerable drops upon the earth and indeed the like figurative expressions we find elsewhere as Job 38.28 29. Hath the rain a father or who hath begotten the drops of the dew out of whose womb came the ice the hoary frost of heaven who hath gendered it so from the first breaking forth of the sun of righteousnesse in the morning-light of the Gospel an heavenly offspring shall be suddenly born unto Christ begotten by the word and spirit in innumerable multitudes as are the crystall drops of the dew which in a morning cover the earth They are the children that are begotten unto Christ that are here called his youth because they are made new creatures and are as new-born babes 1 Pet. 2.2 and they are compared to the dew thou hast the dew of thy youth that is thy young and new-born people are as the dew because there should be an innumerable company of them and because they should be suddenly brought forth by a heavenly calling upon the first preaching of the Gospel as the dew that distils down from heaven upon earth And indeed this explication is very sutable to other places of Scripture where the like expressions are used as Isa 54.1 and 66.8 9 but especially that Mich. 5.7 And the remnant of Iacob shall be in the midst of many people as a dew from the Lord as the showres upon the grasse that tarrieth not for man nor waiteth for the sons of men Vers 4. The Lord hath sworn and will not repent Thou art a priest for ever after the order of Melchizedek The chief thing intended in these words is that whereas there should certainly be an end of Aarons priesthood as if the Lord had repented of the honour he had conferred upon that family it should not be so with Christ for his priesthood should be an eternall and unchangeable priesthood But see also the Notes Gen. 14.18 Vers 5. The Lord at thy right hand shall strike through kings in the day of his wrath Here the Psalmist sets forth the victories of Christ as in reference to that which was said before vers 1. to wit that God would make his enemies his footstool The Lord at thy right hand see the Note Psal 16.8 shall strike through kings in the day of his wrath that is though he may forbear them a while yet there will a day come when his wrath will break forth against his mightiest enemies and he will utterly destroy them And indeed though some under this word kings include Christs spirituall enemies as Satan the Prince of this world Joh. 16.11 and sin which reigneth as a king over carnall men Rom. 6.12 and death which is called the king of terrours Job 18.14 yet it is chiefly meant of the mighty men of this world The greatest question is of whom and to whom those words are spoken The Lord at thy right hand c. And for this we must know that they may be understood 1. as spoken to God the Father concerning Christ as if it had been said O God the Father of
unsatisfied with what they have and disquieted with the fear of parting with it yea his heart taketh not rest in the night that is either he cannot sleep or he is perplexed with unquiet thoughts and cares in his sleep and in his dreams For the heart of a man may wake when his body sleeps See Cant. 5.2 Vers 24. There is nothing better for a man then that he should eat and drink c. In this and that which followeth to the end of the Chapter Solomon undertakes to shew that which is the main drift of this whole Book namely wherein the happinesse of man in this life doth consist and how far onely the enjoyment of the things below can yield a man full satisfaction and content to wit when a man being good in Gods sight as it is expressed verse 26. which they onely are that fear God and walk in his wayes can thereupon with freedom quietly contentedly and chearfully enjoy and use that portion of outward blessings which God hath afforded him without that anxiety and vexation of spirit wherewith the most of men do perplex themselves There is nothing better for a man then that he should eat and drink As if he should have said Seeing there is in all things and in all the labours and endeavours of men so much vanity and vexation of spirit whereby it is evident that from these things happinesse and full contentment cannot be attained the best remedy therefore that can be prescribed against this vanity and the best way that can be taken to become master of the utmost comfort that worldly things can afford is for a man contentedly to enjoy the portion which God hath allotted him and liberally to make use of what he hath not only for the support of his life but also for his pleasure and delight and not to afflict himself as many do not daring to enjoy what they have gotten though withall they know not to whom they shall leave it Even these outward things might thus be used as conducing to mens comfortable living here in this world if they would expect no more from them then that for which they were created and for which they were conferred upon them which is not that they should depend upon them for happinesse and seek for full content in such uncertain things which makes some excessive in taking delight in them and others to afflict themselves with toiling excessively to get them and covetous locking them up when they have them but would only with thankfulnesse to God betake themselves to live freely and comfortably upon those good things which God hath given them And that he should make his soul enjoy good of his labour that is that he should take as much comfort and content in what he hath gotten by his honest labours as such outward blessings can afford him This also I saw that it was from the hand of God that is I plainly perceived that thus to be able to use and enjoy what God hath given men and to enjoy them contentedly and chearfully without any such superfluous and vexing cares as many doe afflict themselves with is the gift of God and a special favour it is from God though it may seeme a very easie â—â—ing for a man to make use of what he hath in his power to eate the fruit of his own labour yet this no man is able to doe without Gods blessing through covetousnesse men may not have hearts to doe it and through sicknesse griefe and many other wayes they may be hindred from doing it and much lesse is any man able of himselfe to enjoy what he hath with a contented chearful mind because this cannot be unlesse God plants his feare in mens hearts and takes off their love from earthly things and pitcheth it upon himselfe Vers 25. For who can eat c. This may be added as a proof from his own experience Either 1. of that which he had said in the first clause of the foregoing verse to wit that there was no better course could be taken for these outward things then for a man contentedly and chearfully and liberally to make use of what God hath given him for his portion for saith he who can eat or who else can hasten hereunto more then I As if he should have said I have learnt by full proof from mine own experience how desirable a thing it is thus to enjoy these outward things No man could more freely nor with more chearfulnesse and readinesse of mind make use of these outward things than I did because I enjoyed so great abundance and might speedily command whatever I desired and as I knew that no man was fitter to take the comfort of my estate than I my self that had laboured for it so I was also most forward and willing to do it and therefore did enjoy what God had bestowed upon me in as liberal and magnificent a manner as might be Or 2. of the last clause of the foregoing verse This also I saw that it was from the hand of God for accordingly the meaning of these words for who can eat c. may be that if it had depended upon mens own will to eat and to drink and to enjoy good of his labour Solomon had the means to do this more then any other as being so wise and so wealthy a Prince and so should have been the happiest of men But seeing he could not do it hereby it is manifest that it is meerly from the hand of God Vers 26. For God giveth to a man that is good in his sight c. That is that is sincerely good the man with whom God is well pleased and who is acceptable in his sight wisdom and knowledge that is such natural gifts of understanding whereby he is enabled well to manage his affairs and both to get a competent and comfortable estate and to use it when he hath it as likewise such spiritual gifts and graces of the mind whereby he is enabled to seek happinesse only in God and in the knowledge and service of God and taught to be contented with what God allots him for his portion and joy as if he should have said And by this means he lives joyfully and comfortably in the cheerfull use of the outward blessings which God in his love hath conferred upon him according to that He gave us rain from heaven and fruitfull seasons filling our hearts with food and gladnesse Act. 14.17 But to the sinner he giveth travell to gather and to heap that is As for wicked men he gives them over or leaves them to their insatiable desires and so like fools they vex and toil themselves with immoderate cares and restlesse labours in heaping up wealth together esteeming that their happinesse which God layeth upon them for their punishment and vexation that he may give to him that is good before God that is that God may dispose of it not to those for whom the wicked intended it but to the